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Scritto da: TERESA BENEDETTA 11/03/2006 20.11
His audience with the Pope had to be scheduled for Monday because the Pope was in retreat earlier this week.

Mubarak has proceeded to Berlin and will be in Vienna Sunday. He will be back in Rome Monday for the audience with the Pope, enroute back to Cairo.

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It seems that Husni Mubarak wants a lot to meet with Papa because he will be returning to Rome only for this reason. It's very interesting behaving and I wouldn't expect it from him (because he is autocratic president who usually suffer from vanity and the second thing - he is Muslim).

Ratzingerian Studies 101

National Catholic Register
Feb. 12-18, 2006
by JOSEPH PRONECHEN

When Pope Benedict XVI was elected to the Chair of St. Peter last April, he probably had more published writings behind him than any other new Pope in history.
For some Catholic colleges and universities, that meant a small library’s worth of intellectual gems became newly important — and eminently rich for the mining.
Not even a year has passed since the last wisp of white smoke rose over Rome, and already courses on the thinking of the Holy Father formerly known as Cardinal Joseph Ratzinger, prefect of the Congregation for the Doctrine of the Faith, have begun springing up.

And they’re attracting students by the classful.

At Franciscan University in Steubenville and at St. Vincent College in Latrobe, Pa., students had to be turned away from the spring-semester courses on the theology of Pope Benedict.

For his class on the Holy Father, Lucas Lamadrid, assistant professor of religious studies and vice president of student affairs at St. Vincent’s, is assigning Introduction to Christianity, first published in German in 1968 when Father Ratzinger was chairman of dogmatic theology at the University of Tübingen. “Here he lays out his full vision of theology,” says Lamadrid, pointing out that the book is based on the Nicene Creed.

Also on tap for Lamadrid’s students: the Pope’s early memoirs, Milestones — so that students see the importance of the Catholic liturgy very early in the life of Joseph Ratzinger,” explains the professor.

“For this Pope the Catholic liturgy, celebrated and participated in by the people and the clergy, is like a lens into the mystery of everything,” adds Lamadrid. “It’s like a window into a cosmic drama being played out for us and in which we participate. Imagine when you go to Mass on Sunday that you’re about to engage in a great adventure in which the ultimate truths of the universe are being unveiled before you.”

Those are the kinds of connections he hopes his students make when they read Feast of Faith (Ignatius, 1986) around the Triduum and Easter.

Let Teachings Go Forth

The process by which Pope Benedict’s theological vision melds Scripture and liturgy is among the major themes Scott Hahn will present to his graduate students at Franciscan University of Steubenville.

Add to that an emphasis on the impact of this Pope’s penetrating doctrinal insights, and you’ve got a class in which an empty seat will be hard to come by.

“He’s truly a pontifex maximus, a bridge builder,” says Hahn. “His bridges span the Old Testament and the New, the biblical and the patristic, the medieval and the modern.”

Then, too, Hahn — who wrote the forewords to two of Benedict’s books for Ignatius Press — has already been assigning Cardinal Ratzinger’s books for nearly two decades.

Hahn is particularly impressed with the Holy Father’s reading of Scripture as deeply liturgical. From first chapter of Genesis to last chapter of Revelation, he says, the Bible describes divine creation as a liturgy.

“The fact that creation takes place in six days in order to celebrate the seventh shows us a Sabbath liturgy. Why? Because we’re only fully human in our worship and when we worship together,” explains Hahn, who adds that his course traces this pattern in Ratzinger’s writings.

He also points out that the 73 books of Scripture — the only book that has to be read at Mass — comprise one book for the liturgy.

“For Ratzinger, Scripture is what illuminates the mystery of the sacrament,” says Hahn, “but the sacraments are what actualize the saving truth of Scripture.”
The two form a perfect, fruitful union that nurtures the children of God: Catholics can participate in the mystery of the Mass with greater understanding and appreciation. “Scripture’s home is the liturgy,” notes Hahn. “Pope Benedict is reuniting what God has joined together.”

Hahn is also making sure Benedict’s theology comes alive for future priests at St. Vincent Seminary in Latrobe, Pa., where last fall he was appointed the inaugural chairman of biblical theology and liturgical proclamation.

Official approval of the chairmanship, and of Hahn’s appointment to it, came from the Pope himself.

Says Hahn: “I want them to experience something they can take out to the parishes and in their homilies — the truth of Scripture when it’s read liturgically and the power of liturgy when it’s understood scripturally.”

Unlimited Learning

At Benedictine College in Atchison, Kan., assistant theology professor Edward Sri taught an undergraduate course, The Theology of Pope Benedict XVI, as early as the fall 2005 semester.

“His theology is always with a view of evangelizing the culture,” says Sri. “We have young people coming to the school because they want to be part of the New Evangelization. We looked at what Cardinal Ratzinger had said on how we can do that most effectively.”

One text that caught Sri’s eye was the cardinal’s address for the Jubilee of Catechists, titled “The New Evangelization: Building the Civilization of Love.”
Benedict’s critique of how, in a relativistic culture, we’ve lost “the art of living well” and his vision for promoting Christian humanism resonated with students, says Sri. He tells how they concluded for themselves that the New Evangelization isn’t going to take place in mass movements but rather in small Christian communities, where Christians can encourage one another to live out their faith — and their example becomes contagious.

“Our students who want to go out and be part of the New Evangelization really took that to heart,” Sri says. “They want to go out and create the kind of Christian community that Benedict XVI is talking about that is going to change the culture.”
The students were particularly excited about these themes, he says. “They want to go out to transform the culture,” he adds, “and make his vision reality in whatever work the Lord may be calling them to.”

Junior theology major Jake Livingston is living proof of the kind of difference a course in Pope Benedict can make in a Catholic college student’s life.

“I’m constantly thinking of the concepts we read about,” says Livingston. “When I go to Mass, I think of what Cardinal Ratzinger wrote about liturgy. When issues come up in the news that deal with moral relativism and the moral crisis in the world today, it reminds me of the real poison of moral relativism that he tackles in his 38-year-old Introduction to Christianity.”

For Livingston and his classmates, the learning didn’t end when the course did.
“On our own, my roommate and I went out and bought a ton of Cardinal Ratzinger’s books,” he says. “We both just got a little taste of Pope Benedict’s theology from what Dr. Sri had us read for class. My new thing is reading as many Cardinal Ratzinger books as I can.”

Joseph Pronechen writes from
Trumbull, Connecticut.

This is exciting and good to know! Frankly, I have been fretting that the Ratzinger book sales boom in Europe appears not to have touched the U.S. at all, and that at Barnes and Noble in New York, I have to go to the back shelves where the religion books are kept to look for Ratzinger titles, and that the chain store has never put up a special Ratzinger book display, whereas they still have such displays in the front of the stores for John Paul II's books.

But if American seminaries and theology departments are giving courses on Ratzinger's thought, then Hallelujah! what a good sign. They cannot expect anything but the enthusiastic reaction they have gotten so far. Can you imagine the joy of discovery that each of those students is going through - a discovery of the faith and its doctrinal and liturgical meaning, as well as a discovery of a most unusual and congenial mind and personality?

[G][/G] and thanks for this informative post Benefan.

In his 3/0/06 Word from Rome, John Allen summarizes some notable actions by the Pope that show he has no use for "political correctness," and that he calls his own shots. Grande Papa Ratzi, as our Italian sisters would say! Bravo! - good for the Church, good for you!
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The decision to drop "Patriarch of the West" is also the latest in a series of signs that Benedict XVI, who has impressed the world with his graciousness and positive tone, is nevertheless by no means "politically correct."

At the moment, for example, conventional Vatican logic shuns doing anything to irritate the Chinese, since opening formal relations with Beijing is among the Vatican's top diplomatic priorities. Yet Benedict XVI recently made the outspoken bishop of Hong Kong, Joseph Zen, a cardinal anyway, feeling that Chinese Catholics deserve a cardinal and that Zen is the right man for the job.

Conventional wisdom also holds that this is the wrong time to say anything provocative about Islam, since the world is trying to avoid a "clash of civilizations." Yet Benedict has transferred the Vatican's top official for inter-religious relations, Archbishop Michael Fitzgerald, known as a "dove" on Islam, and has green-lighted tough comments about religious liberty in Islamic nations by senior officials. Bishop Rino Fisichella, rector of the Lateran University and a papal confidante, recently said it's time to "drop the diplomatic silence" about anti-Christian persecution, and called on the U.N. and other bodies to "remind the societies and governments of countries with a Muslim majority of their responsibilities."

Similarly, the consensus of the moment holds that since ecumenical progress with the East, especially the Russian Orthodox, is among the pope's top priorities, he should do nothing to upset that applecart.

Once again, however, he dropped the title "Patriarch of the West" anyway, apparently believing that an important ecclesiological principle is at stake.

The pope's determination to call his own shots goes all the way back to his first significant personnel move -- the appointment of Archbishop William Levada as his successor at the Congregation for the Doctrine of the Faith. Conventional Vatican wisdom said you can't have an American running la Suprema, the "supreme" congregation. Feeling he had the right man, the pope did it anyway.

In the same way, conventional Catholic geopolitical logic held that in a small consistory, Benedict couldn't name two new American cardinals, since the Americans were already over-represented. Lo and behold, on Feb. 22 two Americans -- Levada and Archbishop Sean O'Malley of Boston -- were on the list.

All this by way of saying that when it comes to anticipating Benedict's moves, weighing ecclesial tradition and the personal qualities of candidates will usually be far more valuable than the calculus of realpolitik.

[Modificato da TERESA BENEDETTA 14/03/2006 1.08]

Vatican correspondent Luigi Accatoli wrote this story for Corriere della Sera last week in which he sees further 'administrative' innovation by Benedict XVI in convoking all the cardinals on March 23 for what amounts to a 'brainstorming' session. Here in translation -
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It will be an extraordinary consistory on March 23 when the cardinals from all the world meet at the Vatican on the eve of Pope Benedict’s first consistory to create new cardinals.

In the name of the Pope, Cardinal Angelo Sodano, Secretary of State and current Dean of Cardinals, has invited all 193 cardinals (including those who are over 80 years old) to a “day of reflection and prayer” on March 23, as the Pope had made known on Feb. 22 when he announced the consistory that takes place March 24-25.

Sodano’s letter states the program for the day and gives two indications of great interest on the Pope's thinking about what the agenda will be and how the meeting should proceed.

According to Sodano’s letter, “the meeting will be modelled after the general congregations that preceded the last Conclave.” This is important for those who are familiar with it.

During the pre-conclave period last April, all cardinals, electors and non-electors, assembled together every day for 12 days to discuss the situation of the Church in the light of the coming conclave. Cardinal Ratzinger, as dean of the College of Cardinals, presided. It has been said that the way he did this –kindly and efficiently – helped pave the way for his election. So it is plausible that the Pope wishes to pick up where they left off then in surveying the state of the Church.

However, the only agenda stated in Sodano’s letter for the morning and afternoon discussions that will follow the Holy Father’s opening remarks is described as “Free intervention by the cardinals on the problems which are of major interest to the Church and to the world.”

Even this description is interesting. “Free interventions” are much favored by this theologian-pope, who finds them far more useful than programmed interventions or those with specified themes, in order to bring forth new ideas and subsequently, shared orientations.

It appears that Benedict XVI wishes to apply the idea of “brainstorming” in the governance of the Church: a way of saying that, having been elected, he needs new ideas and is confident that he will get these through a free exchange of opinions from his brother cardinals.

It is a new method compared to Papa Wojtyla’s “extraordinary consistories”, of which there were five, each lasting 4 days, and each with a pre-specified order of the day: finances, the Curia, the Grand Jubilee year, etc..

If the experiment of March 23 turns out satisfactory, it could possibly give rise to more frequent and shorter meetings intended more to get ideas rather than to weigh decisions that must be made. In this way, the Pope will have more ideas to consider and will be less bound by any indications emerging during the debates.

In fact, classical brainstorming has two phases: first, ideas are generated freely, allowing some to grow out of others; and second, with persons other than those who took part earlier, a selection is made and the selected ideas are evaluated in order to arrive at a decision. Apparently, the Pope would carry out the second phase with co-workers in the Curia.
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i pray evrything goes well for Papa..hell be very busy indeed

From Jay at www.livingcatholicism.com/archives/2006/03/book_review_wi...
a review of the Ratzinger-Pera book recently released in the USA -
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BOOK REVIEW:
Without Roots: The West, Relativism, Christianity, Islam
by Joseph Ratzinger and Marcello Pera

I just finished reading a fascinating book that came about before Joseph Ratzinger was named Pope Benedict XVI. Called Without Roots: The West, Relativism, Christianity, Islam, it actually came about through two talks given by the authors in close proximity [in 2004] and concerning a similar topic: the West and its future.

First, some background. The book consists of two parts. Part One is the speech given, first Pera’s speech then Ratzinger’s. Part Two is letters from each to the other. So we have a letter from Pera to Ratzinger and then Ratzinger’s response. Marcello Pera, in case you are unaware, is the president of the Italian Senate and a philosophy professor at the University of Pisa. He considers himself a “secularist” and not a Catholic. However, he (being Italian) is very familiar with the Church and has some points that require meditation.

On its surface, this book takes a look at the current situation in Europe, but it also delves into the US as well as the shared history that has lead up to this point in time. It provides some fascinating insight into how Pope Benedict XVI sees our world and the problems that we have – that alone is worth the read.

However, Mr. Pera holds his own in the initial discussion. He does an excellent job pointing out the problems of relativism and why they must be avoided going forward. He also goes a little further in talking about the Church. Mr. Pera refers to the “relativism of the theologians” and points out that religious dialogue has become ecumenism, a “inclusiveness often associated with . . . the Second Vatican Council.” This, he says, inhibits us from really dealing with Islam, since we don’t feel correct in saying that Christianity is the better religion – we use ecumenism, rather than apologetics.

That’s a point I’ve been pondering since reading the book and will probably continue to think about in order to really grasp the significance of his points. Mr. Pera does get a little crazy in his letter to Ratzinger when he actually suggests a new state-version of Christianity, which provides some insight into how he sees the Church. You’ll have to read the book to hear Cardinal Ratzinger’s rebuttal.

Now on to our current pope. Pope Benedict XVI (I feel funny referring to him as “Ratzinger”) not only analyzes our current problems, he also gives us a short and insightful history of the West. He breaks down Western history into a few “watershed” moments that significantly changed the future. And his analysis of our current situation in Europe is second-to-none (which makes you understand why the Holy Spirit chose him as the pope). One passage that particularly struck me:

[Ratzinger’s words]: Europe is infected by a strange lack of desire for the future. Children, our future, are perceived as a threat to the present, as if they were taking something away from our lives. Children are seen as a liability rather than a source of hope. There is a clear comparison between today’s situation and the decline of the Roman Empire. In its final days, Rome still functioned as a great historical framework, but in practice it was already subsisting on models that were destined to fail. Its vital energy had been depleted.

There are multiple passages in this book that make you stop and think. Furthermore, you can contemplate how Ratzinger sees his role in trying to save Europe (and the West). It is a timely work and one that Catholics should read to better understand the pontificate that is developing before us. But in perhaps the best part of this book, he calls each of us to shape the future world:

This is why it is so important to have convinced minorities in the Church, for the Church, and above all beyond the Church and for society: human beings who in their encounters with Christ have discovered the precious pearl that gives value to all life (Matthew 13:45ff), assuring that the Christian imperatives are no longer ballast that immobilizes humanity, but rather wings that carry it upward. Such minorities are formed when a convincing model of life also becomes an opening toward a knowledge that cannot emerge amid the dreariness of everyday life. Such a life choice, over time, affirms its rationale to a growing extent, opening and healing a reason that has become lazy and tired. There is nothing sectarian about such creative minorities. Through their persuasive capacity and their joy, they reach other people and offer them a different way of seeing things . . . Without such motivating forces, nothing can be built.

He calls us to be Toynbee’s creative minorities to place ourselves “at the service of mankind” and help reclaim what is best in our heritage.

While most of the book focuses on Europe’s problems (although we are close behind), Pope Benedict does address America:

To further complicate the picture, we have to acknowledge that the Catholic Church today represents the largest single religious community in the United States, while American Catholics have incorporated the traditions of the free church [ed: Protestant churches] regarding the relationship between the Church and politics, believing that a Church that is separate from the state better guarantees the moral foundation of the country. Hence the promotion of the democratic ideal is seen as a moral duty that is in profound compliance with the faith. In this position we can rightly see a continuation, adapted to the times, of the model of Pope Gelasius described earlier.

And a warning for the world:

The question this raises is not of discrimination but of what constitutes the human person as a man or as a woman, and which union should receive a legal form. If the union between man and woman has strayed further and further from legal forms, and if homosexual unions are perceived more and more as enjoying the same standing as marriage, then we are truly facing a dissolution of the image of humankind bearing consequences that can only be extremely grave.

I’ve almost read the book twice (virtually back to back), since its so full of insight and thoughtful analysis of the world – it’s extremely rare for me to read a book twice in a row like that. But this book is very layered and I’m sure you’ll pick up some additional insight each time you read through it.

So far this year, it is the most profound and intellectually stimulating book I’ve read. I highly recommend you take a gander – it’s a quick 135 pages and every one is good...

[Modificato da TERESA BENEDETTA 14/03/2006 2.36]

Here is the AP report on the Pope's meeting with Egyptian President Hosni Mubarak Monday afternoon:


Pope meets Egyptian president at Vatican
By VICTOR SIMPSON

VATICAN CITY, March 13, 2006 (AP) -- Pope Benedict XVI and Egyptian President Hosni Mubarak held talks at the Vatican Monday about Iran, Iraq and the prospects for lasting peace in the Middle East, the Holy See said.

Mubarak was wrapping up a European tour that included discussions about the new Hamas-led Palestinian government and concerns over Iran's nuclear program.

Benedict and Mubarak had a cordial half-hour meeting, said Vatican spokesman Joaquin Navarro-Valls.

"The meeting allowed them to review questions dealing with the prospects for a lasting peace in the Middle East," Navarro-Valls said in a statement. "There was a deep exchange of ideas about the situation in Iraq and also a look at the issues regarding" Iran, he said without giving details.

Mubarak's spokesman did not immediately answer his cell phone. Egypt's semiofficial Middle East News Agency said Benedict and Mubarak discussed "recent regional developments" as well as respect for religious differences.

Both sides also noted the "good relations" between the Vatican and Cairo and reviewed interreligious relations in Egypt, the Vatican spokesman said.

[According to the Vatican- In the customary exchange of gifts, Mubarak gave the Holy Father a silver case with the Pope's name engraved in Arabic, while the Pope gave the Egyptian president and his entourage rosaries and medals of his pontificate.]

Earlier this year, a Coptic Christian died from injuries sustained in clashes among Copts, Muslims and police in southern Egypt. The clashes erupted when Muslims objected to the erection of an altar and cross in a Christian-owned guest house.

In Egypt, government permission is required for the construction of a church.

Last fall, deadly Muslim rioting targeted Christian churches in Alexandria, Egypt.

Coptic Christians are a minority in Egypt, which is overwhelmingly Muslim.

Mubarak was in Rome last week and met with Italian Premier Silvio Berlusconi among others. During his visit, the Egyptian president voiced opposition to any use of force in the Iran nuclear crisis, saying dialogue should be the only option.

He traveled to Germany last weekend, meeting with Chancellor Angela Merkel. During those talks, Mubarak said the international community must work with Hamas as the democratically elected government. But the Egyptian leader also said Hamas has an obligation to abide by agreements signed by previous Palestinian leaders with Israel and others.

[Modificato da TERESA BENEDETTA 14/03/2006 6.37]

FROM FR. RICHARD JOHN NEUHAUS IN "FIRST THINGS"

Among professional Vatican watchers, few are read more carefully than Sandro Magister. It is coming on a year since the election of Benedict XVI and much impatience has been expressed about the delay in a major shakeup in curial leadership. Particular attention is focused on Cardinal Angelo Sodano, Secretary of State. According to Magister, he is now on his way out, after having made a major mistake in trying to replace Cardinal Camillo Ruini as head of the Italian bishops conference. Ruini, who is also the pope’s vicar for Rome, is thought to be among Benedict’s favorites.

It is also thought significant that Benedict has created Joseph Zen Zekuin, archbishop of Hong Kong, a cardinal. That is considered another move against Sodano, who was viewed as “soft” on accomodating the Beijing regime, while Zen is notably firm in insisting on human rights and the rights of the Church. In the world of the professional vaticanisti, such signals are watched and minutely interpreted with the exactitude that Kremlinologists used to apply to the lineup of Soviet apparatchiks reviewing the May Day parade.

In the larger picture, it is no secret that, when he was Joseph Cardinal Ratzinger, Benedict was of the view that in recent history the Secretariat of State had become too dominant in the Curia. The premier dicastery–as curial offices are called–ought to be the Congregation for the Doctrine of the Faith (CDF), which Ratzinger headed before becoming pope. In this view, the pope is the effective head of the CDF, with the prefect–now Cardinal-designate William Levada–being in charge of day-by-day operations. If Magister is right, and he usually is, a reconfiguration is underway in which the chief curial voice will be doctrinal and theological rather than political and diplomatic. If Sodano is on his way out, nobody at this point is claiming to know who Benedict will choose to replace him. But it may be that the long-awaited shakeup is now underway.

ANOTHER TALK BY GEORGE WEIGEL

Hundreds Gather to Hear about ‘God’s Choice’

By Mary Frances McCarthy
Arlington Catholic Herald
(From the issue of 3/16/06)

After 7 p.m. Mass at Blessed Sacrament Parish last Wednesday an odd thing happened. Instead of the congregation streaming out of the sanctuary, people were waiting in line to stream in and take a seat for a Lenten series talk by George Weigel based on his most recent book, God’s Choice, Pope Benedict XVI and the Future of the Church.

About 500 people attended the talk and had the opportunity to have books signed by the biographer of John Paul II.

One year ago, when Pope John Paul II entered the hospital, the Catholic world was abuzz with talk of who the next pope would be. At a talk hosted by the Ethics and Public Policy Center last January, Weigel talked about who the successor to John Paul II would be and how this man would be chosen (ACH 1/20/05). There were some similarities between that talk and the one held last week, but now instead of speculating on what the conclave would do and talking about “the next pope,” Weigel focused on what Benedict XVI will encounter as he continues into the second year of his pontificate.

The conclave that elected Cardinal Joseph Ratzinger to the papacy was not only one of the largest conclaves in history and the most diverse, but it was also one of the swiftest elections in modern history.

Weigel said that the swiftness means three things — that it was a resounding affirmation of the pontificate of John Paul II to elect one of his closest collaborators; it was an endorsement of Joseph Ratzinger and his intellectual gifts; and it provided for the Church and the world a reassurance that the Catholic Church was not going to change its doctrines or teachings to match the demands of the modern world.
According to Weigel, the cardinal-electors knew several things about Cardinal Ratzinger that led to his election. Any of them who had spent time with the cardinal knew that he was a man of deep holiness, someone who constantly was asking, “What does God want of me now?”

They knew he was also a man of extraordinary intelligence. Weigel described him as “a living encyclopedia of doctrine and theology.”

Because of his knowledge of not just Catholicism, but all Christian religions, as pope, Cardinal Ratzinger could “make Catholicism accessible, appealing and available to those who are not specialists,” Weigel said.

Cardinal Ratzinger also led the cardinal-electors through the conclave with “decency, humility and profound respect for others,” Weigel said.

Now that he has been elected pope, Weigel said, there are many challenges that will face Pope Benedict XVI both in how the Church deals with the world and internally.
In dealing with the world, the two main problems the pope and the Church face in coming years are the re-evangelization of Europe and the Church’s relationship with the Islamic world.

“Europe is dying of a wasting disease of spiritual boredom,” Weigel said. “Why is a continent that is richer, healthier and more secure failing to produce the human future?”

Dialogue with the Islamic world will focus more and more on those reformists who wish to develop an Islamic case for civil society.

“We will not talk to anyone,” Weigel said, “we will talk to those who have gotten beyond this threshold, who are willing to condemn their brothers (who resort to coercion). A lot of the history of the 21st century will turn on whether out of this dialogue can come a development of doctrine on the side of Islamic interlocutors.”
Internally, Weigel feels that one of Pope Benedict XVI’s priorities will be to reinforce that the liturgy of a Mass centers not on the participants and is not about what they do for themselves, but it is a participation in the liturgy of angels and saints around the throne of Christ.

Liturgical music is one area that Weigel pointed out could use change.

“Parishes that restore some measure of Latin chant can get everything else sorted out and restore a sense of solemnity and dignity,” he said. Latin chant lends a “simple dignity appropriate to the rite itself.”

A resurgence of more classical hymns could also lead to improvement, Weigel said.
“I think a lot of people are not too happy with liturgical music that is indistinguishable from an Andrew Lloyd Webber musical,” he said. “The Church is a culture and it ought to hold fast and not feel compelled to import into this distinctive Catholic culture elements that are foreign. Forty years of Andrew Lloyd Webber is enough.”

Another priority will be to work to refine the criteria and process by which bishops are selected to create a more adequate leadership within the Church.

While the election of Joseph Ratzinger to follow in the red shoes of John Paul II is an affirmation of the John Paul II’s pontificate, Benedict XVI has been and will continue to be a very different pope, Weigel said.

Benedict XVI will be 79 on April 19 and he will not rack up the frequent flyer miles as much as John Paul II did, Weigel said.

“He is a pope who is going to lead by example, by clear teaching, by challenging us,” he said. “The Church was becoming somehow too pope-centered and people were losing sight of their own responsibility of evangelization and being a presence in the world. Benedict XVI will take what spotlights are focused on him and reflect (them) on the bishops, the priests and all of us to challenge us.”

[Modificato da benefan 16/03/2006 2.52]

Vatican City, Mar. 15, 2006 (CNA) - Sources close the Holy See have indicated that Pope Benedict XVI is preparing his first social encyclical, which may be entitled “Labor Domini,” or, “The Work of the Lord.”

According to the report, which has not yet been officially confirmed by the Holy See, the encyclical would present a Christian vision of human work and address the importance of work for society. Likewise, it would explore the necessity and duty of the human person to work in some capacity.

A central theme of the document looks to be work as a participation in the creative action of God and, as a consequence, a means of sanctification.

It may also address the challenges of “neo-liberalism” and of a lack of solidarity in the world. Sources add that the document would probably not be issued until at least Christmas.

Since Pope Leo XII, every pontiff has issued social encyclicals coinciding with the date of the first social encyclical, “Rerum Novarum.”

The last social encyclical, entitled “Centesimus Annus,” was released by Pope John Paul II to commemorate the 100th anniversary of Pope Leo’s historic document.

The Church will celebrate the 115th anniversary of the encyclical this year.

Sandro Magister has a surprising take on the first catechesis in Pope Benedict's new cycle of lessons for the Wesdnesday audiences. I have gone back over the Italian original of the Pope's discourse and Zenit's translation in English, and I wouldn't say the Pope "made an appeal" for the conversion of the Jews. He was simply stating Catholic interpretation of the mission of Jesus and the Apostles vis-a-vis Israel. Anyway, read the article and the translation of the Pope's catechesis, and see what you think .
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“Credo Apostolicam Ecclesiam”: [I believe in the ... Apostolic Church]
Wednesdays in Saint Peter’s Square
Benedict XVI has inaugurated a new cycle of catechesis.
He has chosen as the theme the “unbreakable” bond between Christ and the Church.
And in his first lesson, he made an appeal for the conversion of the Jews.

by Sandro Magister


ROMA, March 16, 2006 – Last Wednesday morning, in a Saint Peter’s Square crammed with members of the faithful attending the usual weekly audience, Benedict XVI inaugurated a new cycle of catechesis.

The previous cycle had been begun in the spring of 2001 by John Paul II, and pope Joseph Ratzinger continued this and brought it to a conclusion.

In that cycle of catechesis, every Wednesday the pope commented on a psalm, or on a canticle from Lauds or Vespers. Benedict XVI concluded the series last February 15, with a catechesis on the “Magnificat.”

But for the new cycle of catechesis, which began on Wednesday, March 15, pope Ratzinger has chosen as his theme “the relationship between Christ and the Church, considering it from the experience of the apostles.”

In the inaugural catechesis, Benedict XVI defended the true essence of the Church from two “distortions.”

The first is the individualistic distortion of liberal theology, which found its most famous representation in the Protestant scholar Adolf von Harnack, but has also influenced Catholic culture to a great extent.

The second “distortion” is the one the pope summarized in “the slogan that was fashionable a few years ago, ‘Christ yes, the Church no’.”

But the strongest passages of the catechesis were those in which the pope explained the relationship between the institution of the apostles – twelve in number, like the twelve Jewish tribes – and the people of Israel.

The pope recalled Jesus’ intention “of founding the holy people again.” And then:

“By their mere existence, the twelve (apostles) – called from different backgrounds – have become a summons to all Israel to conversion and to allow themselves to be reunited in a new covenant, full and perfect accomplishment of the old.”

This appeal from the pope for the conversion of the Jews – stated as still valid today – will certainly provoke discussion. In any case, it is perfectly consistent with the view expressed by Benedict XVI when meeting the Jews in the synagogue of Cologne, on August 19, 2005.

Jews and Christians – Ratzinger said on that occasion – remain joined by the one, eternal covenant established by God. And also therefore “in those areas in which, due to our profound convictions in faith, we diverge, and indeed precisely in those areas, we need to show respect and love for one another.” This begins with the chief distinction: belief or lack of belief in Jesus as the Messiah and the son of God.

But here is the pope’s reasoning in greater detail, in the complete text of his catechesis on Wednesday, March 15, 2006, translated into English by the news agency Zenit....

[I posted a full translation of the Pope's 3/15/06 catechesis on Wednesday morning in the AUDIENCE AND ANGELUS thread, but you may see the Zenit translation for comparison on
www.chiesa.espressonline.it/dettaglio.jsp?id=46890&eng=y

The final paragraph from Zenit -
"He is always our contemporary – our contemporary in the Church built upon the foundation of the apostles. He is alive in the succession of the apostles. And his presence in the community, in which he himself always gives himself, is the reason for our joy. Yes, Christ is with us, the Kingdom of God is coming." does not appear in the Vatican Press Office release of the Pope's Italian discourse, nor in the English synthesis.

I do not see exactly why Magister got the impression that Papa's Audience sent out a message to the Jews (specifically) to convert. The 12 tribes, the 12 apostles, the old and new covenants - these are images and truths that he had, naturally, used before. The invitation to convert is of course implicitly always present - but isn't it more universally meant?

Dear Mag6 - Glad you agree. Our Sandro was stretching a bit there, having fallen prey to an old journalistic ploy of trying to find a headline where there isn't one. I reread his original article in Italian, as well - and he was translated right.

Apropos, the Pope today met with a delegation of the American Jewish Committee to whom he said the following words:

---

I gladly welcome you to the Vatican, and I trust that this meeting will further encourage your efforts to increase friendship between the Jewish people and the Catholic Church.

The recent celebration of the 40th anniversary of the Declaration of the Second Vatican Council Nostra Aetate has increased our shared desire to know each other better and to develop a dialogue characterised by mutual respect and love. Indeed, Jews and Christians have a rich common patrimony. In many ways this distinguishes our relationship as unique among the religions of the world. The Church can never forget that chosen people with whom God entered into a holy covenant (cf. Nostra Aetate, 4).

Judaism, Christianity and Islam believe in the one God, Creator of heaven and earth. It follows, therefore, that all three monotheistic religions are called to cooperate with one another for the common good of humanity, serving the cause of justice and peace in the world. This is especially important today when particular attention must be given to teaching respect for God, for religions and their symbols, and for holy sites and places of worship. Religious leaders have a responsibility to work for reconciliation through genuine dialogue and acts of human solidarity.
Photo: Osservatore Romano

Dear friends, I pray that your visit today may confirm you in your endeavours to build bridges of understanding across all barriers. Upon all of you I invoke the divine gifts of strength and comfort.

---

He's calling for dialog, not conversion. The Jews do not recognize Jesus as the Messiah, they're still waiting for "their" Messiah, so why would they convert? And why would the Pope, any Pope, offend by directly asking the Jews to convert?

[Modificato da TERESA BENEDETTA 17/03/2006 15.01]

The Pope today met the Pontifical Council for Social Communications led by Archbishop Foley - who, we are glad to note, is back from his recent emergency kidney surgery in the USA, and is still in place. There has been much speculation on a major overhaul of the Vatican communications set-up, but there was no indication of that today.... Here are the Pope's words to the Council, delivered in English:
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Your Eminences,
Your Excellencies,
Dear Brothers and Sisters in Christ,

It is with great pleasure that I welcome you to the Vatican today on the occasion of the annual Plenary Assembly of the Pontifical Council for Social Communications. I wish first to thank Archbishop Foley, President of the Council, for his kind words of introduction, and indeed to thank all of you for your commitment to the important apostolate of social communications, both as a direct form of evangelization and as a contribution to the promotion of all that is good and true for every human society.

In my first Message for World Communications Day I chose to reflect on the media as a network which facilitates communication, communion and cooperation. I did so recalling that the Decree of the Second Vatican Council, Inter Mirifica, had already recognized the enormous power of the media to inform the minds of individuals and to shape their thinking. Forty years later we realize, more than ever, the pressing need to harness that power for the benefit of all humanity.

Saint Paul reminds us that through Christ we are no longer strangers and aliens but citizens with the saints and members of the household of God, growing into a holy temple, a dwelling place for God (cf. Eph. 2:19-22). This sublime portrayal of a life of communion engages all aspects of our lives as Christians and for you, in a particular way, points to the challenge to encourage the social communications and entertainment industries to be protagonists of truth and promoters of the peace that ensues from lives lived in accordance with that liberating truth.

As you well know, such a commitment demands principled courage and resolve, on the part of those who own and work within the hugely influential media industry, to ensure that promotion of the common good is never sacrificed to a self-serving quest for profit or an ideological agenda with little public accountability. In reflecting on such concerns I am confident that your study of my beloved Predecessor’s Apostolic Letter The Rapid Development, will be of great assistance.

I also wished in my message this year to draw particular attention to the urgent need to uphold and support marriage and family life, the foundation of every culture and society. In cooperation with parents, the social communications and entertainment industries can assist in the difficult but sublimely satisfying vocation of bringing up children, through presenting edifying models of human life and love. How disheartening and destructive it is to us all when the opposite occurs! Do not our hearts cry out, most especially, when our young people are subjected to debased or false expressions of love which ridicule the God-given dignity of the human person and undermine family interests?

In conclusion, I urge you to renew your efforts to assist those working in the world of media to promote what is good and true, especially in regard to the meaning of human and social existence, and to denounce what is false, especially pernicious trends which erode the fabric of a civil society worthy of the human person. Let us be encouraged by the words of Saint Paul: Christ is our peace: In him we are one (cf. Eph. 2:14)! And let us work together to build up the communion of love according to the designs of the Creator made known through his Son! To all of you, your colleagues, and the members of your families at home I cordially impart my Apostolic Blessing.

Is there something afoot? Why did the Vatican today, 3/17/06, release an exchange of letters between the Pope and Alexei II, Patriarch of Moscow, from last February? Here is a translation of the Vatican bulletin -
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Last February, the Most Excellent Cardinal Roger Etchegaray went to Moscow to take part in the solemn liturgy at the Cathedral of the Holy Savior on the occasion of the birthday and name day of His Holiness Alexis II, Patriarch of Moscow and All the Russias.

On February 20, during a meeting, the Cardinal delivered a letter containing the Holy Father's greetings to the Orthodox Patriarch on the occasion. He also presented the Patriarch with a gold medal commemorating this Pontificate.

In turn, His Holiness Alexis II, after the solemn liturgy on February 24, requested Cardinal Etechegaray to bring back a reply to the Pope, along with a pectoral cross presented as a sign of gratitude and esteem.
--------------------------------------------------------------
The bulletin is followed by the text of the Holy Father's letter in Italian translation (from the original French) and the text of of Alexis II's letter also in Italian translation (from Russian). My English translations to follow...

Meanwhile, courtesy of Ratzi-lella in the main forum, a commentary from the Italian press (it appears to be from a news agency, AGCA?) puts the above in perspective. Here is a translation -
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True to the promise he made in Bari at the start of his Pontificate, Benedict XVI is proceeding in straightforward fashion towards dialog and reconciliation with the Orthodox churches, particularly with Alexis II, Patriarch of All the Russias, who has been hindering a resolution of the schism with the Roman Church which dates to 1054.

Why is the Patriarch against it? Because he fears the Orthodox Church will be swallowed up by Rome and its dispositions. An autocthonous church, with its particular face and its own now-milleniar history, Orthodoxy cannot accept being subject to the rites and thinking of the Vatican.

This latent terror has caused the Russian Church to accuse Rome of proselytzing for the Roman Church in Putin’s “democracy”. (There is a double thread linking the two, inasmuch as the current Russian Orthodox hierarchy had compromised itself and cooperated with the Soviet regime).

Above all, however, the Russian Orthodox Church accuses the Vatican of protecting the Uniates, or Ukrainian Catholics. This is the sad part. The Orthodox Church sees this Roman Catholic oasis - the Uniates of the Kiev archdiocese – as a real thorn in the flesh, an offense against Orthodox dominancy in Russia. The orthodox view the Uniates as a Vatican wedge, a group they have never been able to rule, although they maintain that the Uniates belong to the Russian church as "titular" to all Catholic faithful in their part of the world.

Thus, the Russian Orthodox Church was always opposed to a pastoral visit to Russia by John Paul II, whom they considered even more dangerous because he was Polish.

The German Pope, although he remains firm about the Uniates (whom he praised yesterday by recalling the sacrifices and persecutions they have suffered throughout history), also knows how to hold out a friendly hand. Which he offered in the letter to Alexis II made public today, in which he acknowledges the role and the value of the Orthodox Church and the common task of all Catholics to work for peace, without reference to the “hemorrhaging” of Orthodox faithful towards Protestantism and atheism that has been taking place in Russia’s extreme oriental regions.

Father and shepherd, the Pope is addressing not an adversary or an enemy but a distant brother whom he wishes to meet. In this matter, Ratzinger is much closer to the thinking of the ‘pope’ [an Italian word pronounced po-pe, singular po-pa], the orthodox priests in rural areas, rather than the patriarchs who are tied to the Kremlin. For the Pope, it is not a question of two Churches but rather of one, with an ugly wall within it for now.
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Following are Enlgish translations of the letters exchanged by Benedict XVI and Alexis II reported above. The Pope's letter was written in French, but the Vatican Press Office published it in the Italian translation. Alexei II wrote in Russian, of which the Vatican published the Italian translation.
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To His Holiness Alexis II
Patriarch of Moscow and all the Russias

The visit to Moscow of the Lord Cardinal Roger Ethegaray, to share with entire Christian Community in Russia the joy of the double occasion of the birthday and name day of Your Holiness, offers me the welcome opportunity to extend to you my fervent and cordial wishes.

On this happy occasion, I wish to associate myself spiritually, invoking the Lord's abundant blessings for Your Person and your ministry which has been generously dedicated to the great cause of the Gospel.

The actions and words of renewed brotherhood between Pastors of the Lord’s flock serve to indicate how an ever more intense collaboration in truth and love contribute to increase the spirit of communion which should guide the steps of all the
faithful [those who are baptized].

The contemporary world needs to hear voices which show the way towards peace, respect for all, condemnation of violence, the superior dignity of every person, and of the innate rights that are due him.

With such sentiments, I extend cordial wishes of good health. Through the example and intercession of St. Alexis, may You continue to fulfill productively the mission that God has entrusted to you.

From the Vatican
12 February 2006

BENEDICTUS XVI
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Moscow
22 February 2006

TO HIS HOLINESS
POPE BENEDICT XVI

HOLINESS,
I thank you from hy heart for the cordial wishes and the expression of remembering in prayer that you sent me on the occasion of my birthday and name day through His Eminence Cardinal Roger Etchegaray.

In our time, when secularism is rapidly developing, Christianity finds itself facing great challenges which require a common witness.

I am convinced that one of the priority tasks for our Churches, which have a common vision on numerous problems in today’s society, should be the defense and affirmation within society of Christian values, by which humanity has lived for over a thousand years. I hope that the rapid resolution of problems that are between our two Churches will contribute to this.

In prayer, I reeciprocate to Your Holiness your wishes of good health, invoking the generous aid of God in the fulfillment of your task as Primate of the Roman Catholic Church.

With affection in the Lord,

Aleksij II
Patriarch of Moscow and all Russia
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Incidental Note: The Vatican addresses and refers to Alexei II with the traditional full title "Patriarch of Moscow and all the Russias" but the title written after Alexei II (at least in the Vatican's Italian translation) in the latter's signature on the letter is "Patriarch of Moscow and all Russia".

[Modificato da TERESA BENEDETTA 18/03/2006 15.27]

From the Corriere della Sera today, 3/17/06, an analysis of the Popes and their role in Italian politics, but especially, an insight into the "political attitudes" of John Paul II and Benedict XVI. Here in translation -
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Ratzinger, the first Pope without the tiara:
"A step backwards from politics"
A church historian and academic says Vatican involvement with Italian political parties
ended with Pope Paul VI and the funeral of Aldo Moro
By Gian Guido Vecchi

MILAN – On the door of his study, on the second floor of the State University building, there is an engraving of Jan Hus and Martin Luther at the foot of the Crucifixion. “I placed it there on purpose,” laughs Prof. Giorgio Rumi, lecturer in contemporary history and Church scholar. He is a liberal Catholic who is culturally “allergic” to anything that seems to be taken for granted.

Sometimes, he points out, the essential things can be seen in details. “The triple tiara, for example. Almost no one has noticed it but Benedict XVI has renounced the image of the tiara – the first time a Pope has done so.” The three crowns, he explained, symbolized the triple powers of the Pope: father of kings, rector of the world, and vicar of Christ.

“Now, there is a bishop’s miter in place – actually not very pretty. But the fact that this Pope chose the symbol of a bishop, in addition to the keys, is no small thing in itself. The tiara dated to the time of the Crusades. Now it has disappeared, as if to signal more closeness to the bishops. We really have the first Pope of the new millennium, (and) there are signs to indicate projects, hope…”

Professor, a year ago John Paul II died and the world wanted to know what would happen…
Rumi: I am reminded of a reflection by Papa Montini (Paul VI) on the death of Benedict XV, the Pope who decried the “futile massacres” of World War I - it seemed as if he were looking at himself, and he tells of being struck by the sense of ineluctability that comes with the death of each Pope. Even we had that sense. One expects a catastrophe. And then, we get something like a resurrection…”

And everyone asking whether Benedict XVI would be “different” from Cardinal Ratzinger…
Yes, everyone says he is “changing”! But it is simply that he now takes account of the immense problems that a Pope has to face, beyond our Italocentric perspective, the kitchen-talk polemics about the Papal audience with the PPE. They still have not understood that the last Pope to have any relationship to Italian politics was Montini, and that it all ended with the Apocalypse that was Aldo Moro’s funeral. [NB: Aldo Moro, A Christian Democrat who was Prime Minister of Italy, was captured by communist radicals and eventually killed. His body was never found.]

Moro’s funeral?
Yes. That state funeral without a cadaver, in front of an empty space. Empty, you understand? Paul VI believed in politics, he was not a skeptic, he was passionate about it, emotional, contrary to his external attitude. He was exposed to politics, Christian Democrats like Moro were his friends, his pupils. And then, he finds himself mourning in front of an empty space. That funeral was the recognition of an irremediable political disaster, like a grave illness in the life of a man. You work, you act, and all of a sudden, you are told, I’m sorry, it’s over....

And what followed then?
A few months after Moro was killed, Paul VI died. It was the end of a "reign." Like Papa Luciani, Papa Wojtyla was out of all these things. Of course, politics cannot be completely eliminated, and in history, politics has often entered the Conclaves. That is why sometimes they have had to turn to a non-politician. For instance, in 1903, Cardinal Rampolla was expected to be elected but Zanardelli asked the German Kaiser to request Franz Josef (of Austria) to veto Rampolla! And so the cardinals reacted by choosing someone who was completely out of the game – the Patriarch of Venice, Giuseppe Sarto, who became Pius X. It was a religious choice, as was Wojtyla.

The man who brought down the Wall was non-political?
A cardinal whom I will not name, if only because he is dead, told me: we wanted to elect a parish priest, one who had no diplomatic experience. Everything [about the second 1978 conclave] was singular from various viewpoints: the “periphericity” of the first non-Italian Pope in centuries, the fact that he was not from the Curia. But they chose him for his courage, for his gifts, not because he was going to be the spoiler genius who would bring down the Wall – the cardinals don’t reason that way. Certainly they knew, as Stalin used to say, that it is much easier to make a horse Communist than it is to try to make a Pole into a communist. But consider all of Wojtyla: the destruction of the Russian ogre did not keep him from questioning the triumph of capitalism and the problems that had given birth to communism – and it’s a communist who’s telling you this! He was no agent of the CIA, for him everything had to do with Christianity .

And with regard to Italian politics?
Wojtyla did not have a specific “project” for Italy, he did not see Italy as having a role in Catholic affairs, it was hard for him to understand the politics of this nation. Not that he was omeone who took the easy way out. He had no artifice about conquering the crowds, he was not an actor in that sense; his entire communicative aspect was about bringing Jesus to the masses who would otherwise be unreachable. But the private Wojtyla was rather severe, conscious of his dignity, like a nobleman who knew what he represented. From his soldier-father who got up at night to say prayers, he acquired a sort of existential austerity. Here was one who thought that the Church must never be used, not even for an ecclesiastic “plan”, but that the Church should be served. He was neither with the right nor the left.

And is Ratzinger different?
He has lived more than 20 years in Italy but he remains Bavarian. His central idea is that he should watch over the patrimony of the Church’s identity, cleaning it up, shall we say, of temporal temptations. Ratzinger does not have an ideology of the Church. What interests him is the patrimony of the faith.

There are a number of theo-cons who count on Ratzinger to defend Christianity in the West.
Yes, let us say that they believe so. But I don’t see a crusader in Professor Ratzinger. I see him as a man of thought, less existentially vibrant that Wojtyla but very profound. And if he will travel less, it’s not because he is a paralytic, but he does not seem to want events too accelerated that they leave him little time to understand and assimilate. He is an intellectual, he needs to reflect, to read, to pray, to meditate.

And his dialog with Pera?
I cannot imagine the Church of Ratzinger espousing the politics of Pera. I see it more as the encounter of two wise men who reason together, well and good, but I wouldn’t look for much more. In general, I am a bit skeptical about “Ratzingerians”, and I don’t think that the Pope seeks out those who think like him!

How did you read the first encyclical?
It is an effort to reorder Catholic thinking, avoiding flights of fancy as well as splits. That is why he has met with the lefebvrians and with a Vatican-eater like Kueng. It is not a balancing act. As Cardinal Federigo once said, “It was I who had to go to the Unnamed; if not, what am I here to do?”

Does he mistrust contemporary thought?
No, he is a theologian and a professor who examines contemporary thought and sees its limitations, the spiritual supermarket of today. We have become used to those who deliberately seek to woo the crowds, to being wooed and seduced by politicians and intellectuals. It will do us good to have someone like Ratzinger to shake us out of our spiritual indolence: a serious professor who expects much of you.

Vatican City, Mar. 17, 2006 (CNA) - According to Vatican sources, Pope Benedict XVI has scheduled an unplanned meeting with the presidents of the different Vatican dicasteries, at which he will discuss reforms of the Curia and relations with the Saint Pius X, Lefebvrist schism.

The extraordinary April 7th meeting announcement comes after an ordinary meeting which took place last month, at which the Holy Father asked the dicastery heads about universal approval of the Missal of St. Pius V, the rite which was in force prior to Vatican II.

During this unusual second meeting, the Pontiff is expected to solicit opinions about what to do with the Missal of St. Pius V and about a possible canonical formula for re-incorporating the followers of the schismatic Archbishop Marcel Lefebvre into the Church.

The reorganization of the Roman Curia, which has already begun with the folding of four dicasteries into two, announced last weekend, is also expected to be discussed.

According to Vatican sources, the issue of reorganization of the Curia might also be discussed during the consistory that Pope has convened for March 23 and 24.

In his Word from Rome of 3/17/06, John Allen excerpts an interview with the Jesuit Superior-General, Fr. Kolvenbach. What he has to say about Cardinal Ratzinger, Pope Benedict and dissent in the Church is, to say the least, refreshing:
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In his Blackie Ryan novels, Fr. Andrew Greeley paints his hero as an "unobtrusive and practically invisible little auxiliary bishop" who scoots around Chicago in a White Sox windbreaker, seeing everything, absorbing everything, and in the end always solving the puzzle.

Swap the Sox windbreaker for a full-length clerical cassock, make it Rome instead of Chicago, and change "auxiliary bishop" into "superior general," and you've got a pretty good handle on Fr. Peter-Hans Kolvenbach, the diminutive Dutchman with a sly smile who has guided the Jesuits for a quarter-century.

Many observers credit Kolvenbach with healing the relationship between the Jesuits and the Vatican after the earthquake of 1981, when John Paul II refused their request to elect new leadership and instead imposed two Italians, Fr. Paolo Dezza and Fr. Giuseppe Pittau.

Two years later, in 1983, when John Paul allowed an election to proceed, Kolvenbach was tapped on the first ballot.

Kolvenbach recently announced that he will step down in 2008, and he sat down with me this week for a rare interview. Excerpts follow:

NCR: How did you improve relations with the Holy See?
Fr. Peter-Hans Kolvenbach: Around 1980 there was a deep communication gap…. Differences regarding the follow-up of the Vatican Council, the evaluation of the consecrated life, the interpretation of the concept of authority in the Church, pastoral strategies… It was Fr. Dezza who improved the relationship. How did he do it? Well, by speaking Vaticanese. At times he explained that for someone visiting a foreign country it was only natural to express his ideas in the language of that country. …

People should credit Fr. Dezza and Fr. Pittau. I just followed their steps, assisted by a large experience of my own as a go-in-between man in the Near East.

You are in regular contact with the Vatican. What do you think is commonly misunderstood about it?
Once, after a long conversation with a senior official on a difficult and delicate issue, he made this observation: "Dear Father, now we have to translate our fraternal discussion into a formal decision; for obvious administrative reasons, the letter will read in a less understanding and friendly way…" Perhaps this anecdote is the best way to understand the inevitable tension between the pastoral approach, and the deep ecclesial concerns, that I've found in my regular contacts with the officials of the Holy See. … The Holy See has to speak to the whole world and for all times, above particular languages and cultures. That requires a very explicit and clear language which cannot take into account all the possible shades of concrete issues.

You worked closely with Cardinal Joseph Ratzinger prior to his election as Benedict XVI. What did that experience teach you about the man?
I think all those who received the grace -- truly, a grace --to meet Cardinal Joseph Ratzinger always felt welcome. The problems I had to speak about with him were most of the time sad, with solutions that were painful for both of us. Still, I never left a meeting with feelings of bitterness or anger, because the cardinal made a clear distinction between the dogmatic error involved, and the effort of a theologian who felt challenged to provide an answer to the concerns of our days. … We are here far from the "panzer cardinal" that certain press accounts have described.

One early controversy of his papacy centered on Fr. Tom Reese from America magazine. What are the lessons of that episode for Jesuit-sponsored publications?
America magazine, under the competent and dynamic guidance of Fr. Tom Reese, believed that the best service to a mature Catholic public was to let the two sides of a controversial question to defend their views. … However, this orientation did not meet the approval of some pastorally concerned priests who were worried about a negative effect on the faith-growth of the Catholics. They expect that Jesuit publications will offer clear standings to meet the questions of the day, avoiding confusion and relativism. Unhappily, instead of changing his policy, Fr. Reese resigned. This episode takes us back to St. Ignatius when he speaks about sentire cum ecclesia (feeling with the church). …

Did the initial concerns about America come from the United States rather than the Vatican?
Yes, from clergy outside the Jesuits in the United States, including some in senior positions.

What do you expect from Benedict XVI on religious life?
On May 22, there will be a meeting with Benedict XVI for generals and vicar generals of religious communities, roughly 5,000 people. It's important, because November [2004] there was a World Congress on Consecrated Life, and it was not possible to have a papal audience. It was always unclear why. It's not that John Paul was sick, because he received other groups in those days. Clearly, there was some uneasiness. …

Some are asking the popes, 'Do you still believe in religious life?' But there's really no choice. Our charisms come from the Lord, not from the church. The Lord is asking for this.
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Unhappily, Fr. Kolvenbach, your dissenting Jesuits have apparently chosen to ignore Ignatius and have no desire nor intention to sentire cum ecclesia! It seems to me that despite the words and example of Ignatius, and the Superior-General thinking the way he does, the Jesuit order these days nevertheless lets its dissidents say and do as they please...

About allowing two sides of a controversial question to defend their views, sure, why not? But they must be presented simultaneously - not have one or more controversial articles published in one issue and waiting for an answer from the other side! [This happens all the time in secular publications, where the opposing side generally ends up having its views published only as an abbreviated Letter to the Editor.]

As an editor, if you receive an outstanding manuscript which deserves to be published but which espouses a view which will rouse major controversy, you should try and get an opposing view from someone of comparable stature as the author of the first manuscript and then present both manuscripts with full and equal billing.

And does it not then devolve on a magazine which purports to be Catholic to take a clear editorial stand and say - "while we are letting you see both sides, this is the side the Church is on and make no mistake about it"?

These are all editorial decisions which depend on the "good faith" (in all senses) of the editor, who either has it or does not. Fr. Reese apparently did not.
--------
However, here is one Jesuit priest who is upbeat about Benedict and and writes about it in
seattletimes.nwsource.com/html/faithvalues/2002872842_howell...
Rev. Patrick J. Howell is a Jesuit priest and dean of Seattle University's School of Theology and Ministry. He alternates with four other columnists representing other faiths who write for the newspaper's Faith and Values section.

Pope Benedict XVI's gracious governance
a refreshing surprise
By The Rev. Patrick Howell S.J.
Special to The Seattle Times

Benedict XVI nears completion of his first year as pope, and already some directions are emerging in the young papacy of this 79-year old German scholar. Far-right conservatives have been disappointed and liberals relieved.

His modest decisions and gracious public gestures indicate a strong commitment to the reforms of Vatican II coupled with a gentle curb of any radical changes.

One of the pope's first public moves was a visit to a Jewish synagogue in Germany as a sign of fraternal love and ongoing reconciliation between Jews and Catholics. He has also reiterated the strong desire of his predecessor Pope John Paul II for reunion with the Eastern Orthodox Church.

His choice of the name Benedict echoed back to Benedict XV (1914-1922), a gentle man known as the "peace pope" for his efforts to end World War I. Benedict also recalls St. Benedict, founder of Western monasticism, a medieval wellspring of the spiritual life and the conservation of scholarly and religious manuscripts.

Benedict's recent appointment of 12 new voting cardinals brings the total of electors back to the established norm of 120 — a limit John Paul II regularly ignored. Many appointments were predictable, but he also named Hong Kong's Bishop Joseph Zen — who has clashed with the authorities in mainland China — even as the Vatican has bent over backward not to offend the Chinese.

Two of the new cardinals are American. And he speaks favorably of American society — its openness, its religious freedom, and the faithfulness of American Catholics.

In December, Benedict gave an "assessment of 2005" to the cardinals in Rome. It was a scholarly survey of the Church, from the 4th century to modern times, and it buttressed his interpretation that the decisions of Vatican II were continuous with, rather than a radical break, with the past.

Vatican II, the gathering of 2,500 bishops convened by Pope John XXIII in 1962, made many changes, some would say radical changes, in the life of the Church, including allowing the celebration of Mass in local languages rather than Latin, creating opportunities for ecumenical dialogue, and breaking the clerical hold on the Church by highlighting the leadership gifts of the laity. Benedict's interpretation tends to soften these important changes.

In the same address he also welcomed other major achievements of Vatican II, such as the end of the conflict between science and Christianity, which began "negatively with the Galileo case." And he embraced the whole new relationship between the Church and the modern state, which resulted in a genuine openness to all peoples of faith, with a special appreciation for "the faith of Israel [the Jewish people], particularly after the recent crimes of the Nazi regime."

More recently, Benedict published his first encyclical, a lengthy address to the bishops and all Christians that carries the highest authority of any papal teaching. It was unexpectedly warm and welcoming. It was not a crackdown on dissident theologians nor a stern reprimand to the secular world. Rather, it was a poetic meditation on Christian love.

Much of the document concerns divine and human love (eros or passionate love). He acknowledges Christianity's long ambiguous attitude toward the body. But, unlike any previous papal document that I'm aware of, he rejoices in passionate, human love, even as he justifiably criticizes contemporary mores that reduce eros to a commodity or merely a sexual exchange.

What seems to be missing is a more profound appreciation of the gifts, depth and generous lives of women. He repeats the view of the "incompleteness" of "man" without the "other," so that, intentionally or not, he seems to view a woman as a "helper" to man.

Yet, in December, Benedict referred to the important role of women in the history of the Church: "How could we imagine the governance of the church without this contribution [of women], which sometimes becomes very visible, as when St. Hildegard criticized the bishops, or when St. Brigit and St. Catherine admonished the popes and obtained their return to Rome?" But in the same breath, he reaffirms that only men can be ordained and that ordination is directly tied to church governance.

The bottom line is that we can expect no change on women's ordination, but he will be seeking ways to move women into positions of authority that don't require ordination.

Benedict seems to be a gentle, scholarly pope — keenly interested in dialogue within the Church and with peoples of other faiths.

Given that as Cardinal Ratzinger, Benedict XVI was best known as the guardian of orthodoxy, his thoughtful, open governance has offered a refreshing surprise.

[Modificato da TERESA BENEDETTA 20/03/2006 0.05]

From the Italian news agency AGI today, in translation -

(AGI)- Vatican City, March 19 - Papa Ratzinger apparently liked his vacation in Val D'Aosta last year so much that he has told his closest co-workers he will go back this year.

This is by no means official, but La Stampa, the Turin-based newspaper, reported, "In July, Benedict XVI will return to Les Combes in Introd for hus summer vacation in the mountains."

[There had been speculation earlier that the Pope may spend his mountain vacation closer to Rome.]

Although the dates have not been finalized, he is expected to arrive at Les Combes on July 12, after coming back from Valencia, Spain (where he will be on July 8-9 for the concluding days of the Fifth World Encounter of Families).

After the general audience on that day, July 12, the Pope will leave the Vatican, arricing in Aosta by air in the afternoon, and from there by helicopter to Les Combes, direct to the villa which the Salesian fathers first built as a vacation house for John Paul II. The Pope will most likely return to Rome on July 23.

Two other trips within Italy are planned after that. In the autumn, the Pope will go to Assisi to retrace important stages in the spiritual life of St. Francis, on the occasion of the 8O0th anniversary of the dialog between Francis and the Crucifix of San Damaso. It will also be the 20th anniversary of the World Day of Prayer for Peace celebrated in Assisi by John Paul II on October 27, 1986.

The trip has not been officially confirmed but the Catholic site Korazym.org announced two weeks ago that the new Bishop of Assisi, Mons. Domenico Sorrentino (who has invited the Pope to Assisi) has met with the various Franciscan monks in Asissi to discuss a possible itinerary, which will include the Basilicas of St. Francis and of Santa Maria degli Angeli, as well as the Church of San Damaso.

The third known Italian trip of the Pope for the rest of the year is to Verona, where the Italian Church will hold its once-in-a-decade Ecclesiastical Conference on Oct. 16-20.

[Another important Italian trip, scheduled this spring, is a Papal visit to Manopello, the mountain town in northeast Italy which is home to the Shrine of the Holy Face, an image believed to be Veronica's veil.]

In the other forum, someone posted the rhetorical question "Is the Pope political"? If only because the Pope's voice (whoever he is) is the single most influential voice in the global village, the Pope is necessarily political and cannot avoid being political, in the sense of being involved in public affairs, that is to say, human affairs.

Thanks to Ratzi-lella in the main forum for this article from the Italian newspaper Il Tempo, which shows how militant this Pope can be in this regard, and on what issues. (I have not had time to translate the discourse from yesterday, but will do so.) Here is the Tempo article in translation-
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Papa Ratzinger to Vatican diplomats:
"Never fear politics and public opinion"
by PAOLO LUIGI RODARI

A master discourse. Words put on paper as well by Pope Benedict XVI to sound the alarm to representatives of the Holy See who work in international organizations, at the same time offering them a concrete plan of action. In the sense that it is more urgent than ever to raise their voices and fearlessly promote the cause of life, particularly, unborn life and that of the family, society’s basic building block.

To attack life is, in fact, the “gravest injustice” that one can commit, and it is much more dangerous than social and economic injustices. It is true that poverty, indigence, loneliness and an infinie series of injustices exist, but none is as immoral as directly targeting the very heart of life.

And if the politics of the state and “public opinion” go in the opposite direction? The Pope’s answer was categorical and simple: Do not be afraid, but have faith in God who “has sent the weak of the world to confound the strong.”

“This criterion of divine action, which has lasting relevance,” the Pope said, "should spur you not to be surprised, much less to be discouraged, by the difficulties and incomprehension [of the issues relating to sanctity of life].But know that through your actions [in promoting the sanctity of life], you participate authoritatively in the prophetic responsibility of the Church, which will continue to speak in defense of man.”

Thus spoke Papa Ratzinger yesterday to those who represent the Vatican in international organizations. His words appear to have the full consensus of the Vatican diplomats who were present and who are otherwise accustomed to speaking “politicese” or “diplomatese.”

Joseph Ratzinger, from the time he came to head the Congregation for the Defense of the Faith and through the first months of his Papacy so far, has shown he is not afraid to be accused of interfering “in affairs of State” which a laicistic culture has facilely turned on him.

He has always defended fearlessly the human rights which the Church considers inviolable, and yesterday’s speech was yet another manifestation of this attitude. The speech recalled the many interventions mae by John Paul II whenever the “injustice of all injustices” – namely, the threat to life in its every aspect - was perpetrated.

Ratzinger’s vision is for a lively, dynamic and purposeful diplomacy which can act as the voice of conscience in the international chess game. A diplomacy that would be above the usual international controversies and territorial disputes because it is directed specifically towards the defense of peace and life itself against arrogance and abuses.

Within the United Nations, or for instance, the world organizations that have to do with trade or tourism, Church diplomacy should be a spur, “a valuable prod to the conscience of those who make up the international community.”

The Pope adds: “It calls for a specific and non-substitutable commitment which can become even more effective with the united efforts of everyone who is involved in the mission of the Church within the secular world, and carries it out with faithful dedication..”

“The relations within states and between states are just in the measure that they respect the truth. When truth is abused, peace is threatened, rights are compromised, and as a logical consequence, injustice results, the Pope said.

He concludes that such injustices are “frontiers which divide nations more profoundly than the boundaries found on maps, and such frontiers are often not only external but within each country as well.”

[Modificato da TERESA BENEDETTA 19/03/2006 20.18]

The following is a translation of a story from this week's issue of the Italian Panorama magazine, posted by Emma in the main forum. It illustrates the kind of speculation carried on about what takes place inside the Vatican, made more intense these days because Benedict does not telegraph his intentions prematurely and there are hardly any leaks, apparently, from the Papal apartments. It did strike me that the article is signed Angelo Custode, which may sound like a legitimate name, but also means Guardian Angel, so it could be a pseudonym.(But why?) In any case, intrigue rides high, if we judge by this article.
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Scenes of the hunt (for power)
across the Tiber
Behind the confirmation of Cardinal Ruini
to continue as head of the CEI.
Here’s what’s happening in the Vatican.
With gossip about the new “directors”
By ANGELO CUSTODE

Never as in the last few weeks have ecclesiastical authorities in the Italian Church been in such turmoil over – if not in direct confrontation with – the Vatican infrastructure. For a month now, many are asking what is really behind the formula “Donec aliter provideatur” (until otherwise decided) with which Pope Benedict XVI kept Cardinal Camillo Ruini in place as head of the Italian bishops conference (CEI).

It must be something unusual, because the position, being one of those considered to be a “free ticket”, namely, one that is conferred at the pleasure of the Pope, would have continued to be held by Ruini anyway until the Primate of Italy, i.e., the Pope, decides to announce a replacement.

A few hours before the Vatican issued a statement seen to be a “defense” of Ruini, the Italian press published the contents of a circular letter “subject to special Pontifical secrecy” to some 200 Italian bishops with which the Apostolic Nuncio in Italy, Paolo Romeo, had thought to accomplish his own autonomous “prior consultation” (consultatio previa) asking each of the bishops to let him know who they wanted to become their next chief.

[Background: At the time the circular was leaked, it was assumed that he had been asked by the Pope to carry out the survey, but after the Vatican reacted with the unusual statement saying Ruini was staying on as CEI president, Romeo’s circular letter was seen as a move by the Secretary of State, Cardinal Angelo Sodano, to undercut Ruini. Romeo, as Apostolic Nuncio, or Papal ambassador to Italy, is a subordinate of the Secretary of State. Now, this article is calling his move “autonomous”, but can a mere Nuncio really attempt something audacious and unprecedented as his own private survey and make it appear he was doing it on the Pope’s instructions?]

Consultatio previa is supposed to be a prudent canonical practice which should precede every important decision, like the nomination to a very high position, which the Code of Canon Law leaves to the sovereign discretion of the competent authority. [Previous stories on this issue make it clear this does not apply when the competent authority is the Pope, and that since the Italian bishops conference came into being 40 years ago, no Pope is known to have made previous consultation before appointing the CEI head. Ruini was serving his fourth 5-year-term since he was first appointed by Pope John Paul II.]

Now it seems some 40 Italian bishops – those, it is said, who are most organic to Ruini’s presidency – never got the circular and only learned about it from reading the newspapers. So they protested right away to the Secretariat of State.

The obvious embarrassment at State was complicated further by a letter which a cardinal from the north of Italy sent directly to the Pope nominating himself to succeed Ruini. A letter which the Pope sent to the Secretariat of State for their information. At the same time, there was a letter signed by about a hundred priests in his diocese, including many from the diocesan curia, informing the Vatican that their cardinal was hardly ever in his diocese, as he spent at least 4 days a week in Rome.

It is said that an effort to influence who would be named successor to Ruini, both as CEI president ans the Pope’s Vicar in Rome, was organized shortly before Christmas in a series of convivial meetings in the house of an important bishop – one who could afford a way of life that included three valets permanently assigned to serve his private needs as well as his table.

And so, the odd story of Mons. Romeo’s circular may have been motivated by a diplomatic attempt either to override, by means of hearing individually from some 200 bishops, any choice that may have been made in the pre-Christmas plotting, or alternatively, as a piece of institutional support for a decision that was made in the shadow of a Roman creche.

Benedict’s intervention (announcing that he was keeping Ruini on) brought the issue back to where it belongs- his private study. A place that remains impenetrable to almost everyone, a situation that has “Vaticanista handservants” [“vaticanistica ancillare” - in the golden phrase coined by veteran Vatican correspondent Giancarlo Zizola] {G] in crisis, because previously, they had been able to anticipate by weeks whatever John Paul II was eventually going to decide!

But the flow of information works both ways. It also helps the Papal staff to acquire much information about how some high-placed Curial officials, who have been causing embarrassment to the current Vatican administration, have built their careers.

But like nature, ancillary information-gathering also abhors a vacuum. Those known to cultivate “insiders” as sources of information are now pointing to a trio of monsignors in the Curia both as a source of inside information as well as a conduit for information to be passed on to the Papal apartments.

Those named are Walter Brandmuller, a German history scholar; Giuseppe Sciacca, a philosophy professor who has become an auditor in the Rota, and Guido Pozzo, who heads a section in the Congregation for the Doctrine of the Faith.

Here is a translation of an item from the Italian news agency AGI today:
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(AGI) - Vatican City, 22 March - "The cardinals have the task of supporting and helping the Successor of Peter in complying with the apostolic office that has been entrusted to him in the service of the Church."

This statement by Benedict XVI, when he announced last February 22 a Consistory for new cardinals to take place on March 24, explains the extraordinary meeting of all cardinals which takes place at the Vatican tomorrow, the eve of the consistory.

The Pope thereby intends to confer on the College of Cardinals the role of a true and proper Senate of the Church. It is known that in the General Congregations held preceding the last Conclave, and presided over by the then Dean of Cardinals Joseph Ratzinger, the discussions were frank and to the point, and this was decisive, it seemed, in orienting the electors towards their choice of a new Pope.

Finally, tomorow, all the members of the College of Cardinals (120 electors, of which 122 will receive the biretta the following day, along with the 73 cardinals who are currently 80 years old or older, including the three new nominees) will find themselves together again in the same hall where the pre-Conclave congregations were held.

It will be the second time that the Pope meets with the plenum (the full College) because on April 20, 2005, the day after he was elected Pope, even the over-80 cardinals were at the Sistine Chapel for the first Mass celebrated by Pope Benedict.

"I have in mind to have a reunion with you for reflection and prayer," the Pope said when he made his announcement last month. It is the first time that such a meeting would precede a consistory.

Pope John Paul II met the full College of Cardinals 6 times, but never on occasions linked to a consistory, and each time limiting the agenda to specific problems, although of huge proportions, such as, for instance the defense of life or family planning.

[Modificato da TERESA BENEDETTA 22/03/2006 16.05]

I posted this translation of the start of a Zenit article in Italian yesterday about
the Feast of St. Benedict (marking his death, actually) in POPE-POURRI to mark the Pope's
second name-day in 3 days (after St. Joseph's feast day on March 19):

MONTECASSINO, 21 March 2006 (ZENIT.org).- St. Benedict, whose feast is celebrated today,
exemplified the evangelic ideal expressed in the Beatitudes, Cardinal Poupard said today.
The cardinal is the president of both the Pontifical Councils for Culture and for Inter-religious Dialog.

In his homily at the Eucharistic Celebration of the Solemnity of St. Benedict, Patron of Europe,
held at the Abbey of Montecassino, the Cardinal said the saint had lived and fulfilled "the new Law
of Christ, received in a spirit that was authentically Christian...(namely) the law of love, which touches
the heart of man to make him worthy of the friendship of his Creator."

The "secret" of St, Benedict, who founded the Benedictine Order, is contained, Poupard said,
in the famous words from the Rule he promulgated: “Nihil amori Christi praeponere" – Do not put
anything before the love of Christ.

"it is a rule which our Holy Father often cites," Poupard says, and must touch the heart of each of us,
every Christian, and I would say, every citizen of Europe."

Here is additional information from ZENIT today about the event:

(Cardinal Poupard told the Benedictine congregation at Mass that) the Pope "has asked me to express
to you his closeness in prayer, his spiritual participation in this celebration and his profound and
continuous interest in the destiny of Europe and of the peoples who comprise it.

St. Benedict (c. 480-543) was proclaimed patron of Europe in 1964 by Pope Paul VI. Although
the Church celebrates the feast of St. Benedict on July 11, the Benedictine order celebrates
his "birth" in heaven on the first day of spring.

Considered the father of Western monasticism, St. Benedict, wrote his monastic Rule, still
in use today, in the Abbey of Montecassino, which he founded. The Rule has been one of the
fundamental instruments for the evangelization and making of Christian civilization in Europe.

There’s a Dossier on Turkey on the Pope’s Table
Benedict XVI will go to Istanbul in November.
He wants more religious liberty for Christians,
and more dialogue with politically moderate Islam.
An article in “La Civiltà Cattolica” explains why

by Sandro Magister


ROMA, March 22, 2006 – In the summer of 2004, when he was a cardinal, Joseph Ratzinger on two occasions defined as “a great error” the addition of Turkey to the European Union.

But now that Ratzinger is pope, his position is no longer one of prejudicial rejection. This can be gathered from an article published in the latest issue of La Civiltà Cattolica, the magazine of the Rome Jesuits that is examined and approved by the Holy See before being printed.

The author of the article is Jesuit Fr. Giovanni Sale, a specialist in the political history of the Church. And it is an accurate and up-to-date summary of how the Vatican authorities view the issue of Turkey today.

At the end of next November, Benedict XVI will visit Istanbul, at the invitation of the ecumenical patriarch of Constantinople, Bartholomew I, and of the Ankara government. The article in La Civiltà Cattolica is, in part, a preparation for this trip.

The article contains a detailed denunciation of the lack of religious freedom that afflicts the Christian minorities living in Turkey today. And before that is a recollection of the massacre of the Armenians and the expulsion of the Greek Orthodox: the two terrible acts of “cleansing of the non-Turkish and non-Muslim element” from which contemporary Turkey was born.

Benedict XVI explicitly recalled the “great evil” of the slaughter of the Armenians “in the name of the Christian faith” on Monday, March 20, when he received at the Vatican the Armenian synod headed by Patriarch Nerses Bedros XIX Tarmouni.

The full implementation of religious liberty – the article in La Civiltà Cattolica states – is therefore the condition sine qua non, in the Holy See’s judgment, for the eventual admission of Turkey into the European Union.

But there’s more in the article. There is also a positive assessment of the model of politically “moderate” Islam represented by the party of Recep Tayyip Erdogan, which is in power in Turkey today. The magazine writes that this model “constitutes the worst possible enemy” for fundamentalists like Osama Bin Laden, and that “with it the Christian West can negotiate in order to create in the Islamic world a common space of dialogue on the great topics of international politics.”

Magister then reprints an extensive extract from the article published in issue number 3738 of La Civiltà Cattolica, dated March 18, 2006, which you may read on
www.chiesa.espressonline.it/dettaglio.jsp?id=47175&eng=y

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This issue of religious freedom for Christians and other non-Muslims in Muslim nations is at a particular testing point now with the case of the Afghan man who has been sentenced to death because he converted to Catholicism. The Vatican has not yet made any statement about this case.

If such a regression to barbarism can take place in Afghanistan, which is supposedly moderate, which only three years ago got rid of a medieval Taliban theocracy, which is supposed to be a new showcase of democracy in the Muslim world and yet has a Constitution that apparently recognizes traditional Muslim law or sharia in this respect, one fears for what the new Iraqi Constitution provides, implicitly or explicitly, by way of religious rights.

[Modificato da TERESA BENEDETTA 22/03/2006 19.32]

U.S. Ambassador's View of Benedict XVI

Interview With Francis Rooney

ROME, MARCH 22, 2006 (Zenit.org).- Benedict XVI has so far shown a "great and open pastoral ability" in addition to theological rigor, says the U.S. ambassador to the Holy See.

In this interview with ZENIT, Ambassador Francis Rooney talked about the first year of this pontificate, the forthcoming consistory this Friday, and interreligious dialogue with Islam, among other issues.

Q: The consistory will produce two new U.S. cardinals. What does that tell you?

Rooney: This is an important moment in the papacy of Benedict XVI, and also for America.

We are pleased to see Archbishops William Levada and Sean O'Malley elevated to the College of Cardinals; though we were not completely surprised given their positions within the Church's hierarchy.

They are men of fine reputation, who have worked long and hard on behalf of the Church, often in difficult circumstances and on very complicated issues. We read their appointment as a vote of confidence by the Holy Father in the Catholic Church in America.

Q: The consistory comes near the end of the first year of this pontificate. What has struck you the most about Benedict XVI?

Rooney: Pope Benedict XVI has surprised much of the world, turning out to be quite a different person than media headlines portrayed him to be nearly a year ago.

Media had focused on his reputation as an enforcer of doctrine; but in addition to his theological rigor, he has displayed a great and open pastoral ability and has shown himself to be a gifted teacher, consistently clear and bold in his communications.

On the occasions that I have met with the Holy Father, he was generous and appreciative of the U.S.-Holy See relationship. The world has warmed to him, and has been struck by the power of his mind and the gentle clarity of his faith.

Q: What do you see as the main priorities of this pontificate so far?

Rooney: The Holy Father has been consistent and vocal in his calls to put an end to terrorism and killing in the name of God. The United States supports him in this effort.

The terrorists who are setting off bombs in mosques and markets in Iraq share the same hateful ideology as the terrorists who attacked the United States on September 11, 2001, those who blew up commuters in London and Madrid, and those who murdered tourists in Bali, guests at a wedding in Amman, Jordan, and workers in Riyadh.

In the war on terror we face a global enemy of humanity. The Holy Father understands that. In the long run, the best way to defeat terrorism is to protect and promote human dignity and spread the hope of freedom.

Pope Benedict has also done much to advance and encourage interreligious dialogue. Just last week, he called for Christians, Muslims and Jews to work together for peace and justice. It is our great hope to support his efforts in our own work at the U.S. Embassy to the Holy See.

And in another theme close to the work of my embassy, the Holy Father has spoken out eloquently about the need to protect the most vulnerable of our world, directly mentioning the scourge of modern-day slavery: trafficking in persons.

Nearly one year into the papacy of Pope Benedict XVI, it remains crystal clear that the United States is fortunate to work with the Holy See in addressing these critical issues of our day.

Q: What possible areas of cooperation exist between the United States and the Vatican? For example, in the recent past there has been cooperation on issues such as human trafficking and food aid.

Rooney: Mutual respect and common goals have always underpinned the relationship between the United States and the Holy See.

Today, working with Pope Benedict XVI, I am very confident that we will succeed in our determined efforts to advance peace, justice, freedom, economic opportunity and democracy in the world.

To that end, it is my goal to further enhance collaboration with the Holy See in addressing terrorism, global hunger, the HIV/AIDS pandemic, migration issues and the trafficking of human beings across international borders.

In my meetings with the Holy Father, and in conversations with high-ranking members of the Curia, there is always conversation about our continued partnership to promote tolerance and human dignity. I repeat, the United States is fortunate to work with the Holy See in these endeavors.

Q: What could the United States learn from the Vatican regarding interreligious dialogue and relations with Islam?

Rooney: It's worth mentioning again that the Holy Father recently spoke to the need for outreach among Jews, Christians and Muslims.

He called for the followers of each of those religions to work together to promote peace and justice in the world, and has consistently urged religious leaders to lead the way by reconciling conflicts and divisions through dialogue and active solidarity.

He also said that greater attention needs to be given to teaching respect for God, for religions and their symbols, and for holy sites and places of worship. These are timely and important messages in today's world, as we confront a form of terrorism that kills in the name of God.

The Holy See and the United States both see dialogue with Islam as a key issue.

Religious tensions do exist between Christians and Muslims in some Islamic countries and the denial of religious liberty in these situations is a painful reality, but the United States is determined to address them, and committed to working with the Holy See to enhance our efforts wherever possible.

Q: The Bush administration has tended to be very charitable toward religious groups. It's also made much headway in social welfare to assist families. Could you comment on this -- why it is; what it means -- especially in reflecting Catholic social teaching?

Rooney: From his first term, President Bush has worked closely with faith-based organizations.

He saw early on the critical contribution they could make in addressing some of the most pressing issues facing America. He has continued to reach out to those faith-based groups that offer so many critically needed social services. He refers to them as America's "armies of compassion."

Earlier this month the President addressed a National Conference on Faith-Based and Community Initiatives in Washington. He acknowledged the progress that has been made, but underlined that much more has yet to be done to give faith-based social service programs equal footing with secular nonprofits in federal, state and corporate grant-making.

And he's putting his money where his mouth is. Last fiscal year 10.9% of the federal funding for social services from seven government departments went to faith-based organizations. The grants to such organizations amounted to more than $2.1 billion out of nearly $20 billion in total grants. That represents an increase of 21% since 2003.

Supporting faith-based organizations that offer an array of much needed social services has been a priority for President Bush, and will continue to be.

VATICAN CITY, MAR 23, 2006 (VIS) - A day of reflection and prayer, called by the Pope prior to tomorrow's consistory, began at 9.30 a.m. today in the Vatican's Synod Hall in the presence of the members of the College of Cardinals.

At the beginning of the meeting Cardinal Angelo Sodano, dean of the College of Cardinals, thanked Benedict XVI in the name of all those present for having called them to this day of prayer as an encouragement "to joint action more in keeping with the pastoral challenges of the present time".

Today's meeting, he said, "shows the importance Your Holiness attributes to the College of Cardinals. For our part, we undertake to abide by the mission the Church expects from us".

In his brief address, Cardinal Sodano recalled how the cardinals help the Pope "both when gathered collegially, and when acting individually within the Roman Curia". In this context, he stressed the "complementarity" between the two consultative bodies at the disposal of the Roman Pontiff: the Synod, created following Vatican Council II, and the College of Cardinals.

"Your Holiness," he concluded, "will now inform us of the themes upon which you wish to hear our opinion and to take counsel. As dean, it is also my honor to extend to you the devoted greetings of all members of the College of Cardinals who are absent because of urgent appointments or through reasons of health - such as Cardinal Bernardin Gantin, dean emeritus - and who are present in spirit".

During the meeting there will be free discussions and exchanges of opinion among the participants, in a manner similar to the congregations of cardinals prior to last year's conclave, which were presided over by the then Cardinal Joseph Ratzinger, in his capacity as dean of the College of Cardinals.

The day of reflection and prayer, which will continue this afternoon from 5 p.m. to 7 p.m., is being held before tomorrow's Ordinary Public Consistory during which the Holy Father will create 15 new cardinals.

A year after Pope Benedict's election, world sees new style of papacy

By John Thavis
Catholic News Service

VATICAN CITY (CNS) -- In April, the church marks the first anniversary of the death of Pope John Paul II and the election of Pope Benedict XVI, events that captured the world's attention and introduced a new style of papacy.

Thousands will gather to pray in St. Peter's Square the evening of April 2, a poignant reminder of the vigil outside the late pope's window on that date last year, when a hushed crowd was told the pontiff had "returned to the house of the Father."

As his sainthood cause gathers momentum, Pope John Paul remains in people's hearts, a fact witnessed daily in the seemingly endless line of pilgrims who come to his grave carrying flowers, notes or a silent prayer.

Pope Benedict, meanwhile, has used a simple and direct approach to win over the record crowds that are flocking to his appearances at the Vatican and elsewhere. Quietly and slowly, in more than 200 sermons and speeches, he has engaged the faithful and the wider society on the fundamental issues of truth, freedom, faith and human dignity.

In some ways, it has taken a full year for the papal transition -- a year to absorb the legacy of Pope John Paul's long pontificate and a year for Pope Benedict's papacy to come into focus.

The new pope found himself presiding over many events scheduled under his predecessor, like the Synod of Bishops last October, several canonizations, the closing of the eucharistic year, and numerous meetings and liturgies.

Pope Benedict has eased gently into his role. Those who hoped for tough new doctrinal pronouncements, wholesale removal of liberal bishops and a rollback in liturgical reform have been disappointed.

The pope's only major document so far has been an encyclical that focused on what he called the foundation of the Christian message, "God is love," and its implications for personal and institutional charity.

The much-discussed Vatican document barring men with deep-seated homosexual tendencies from the priesthood, although approved by Pope Benedict, was a project inherited from the previous pontificate.

The long-rumored tsunami of replacements in the Roman Curia has not hit yet. The pope's only major appointment came last May, when he named U.S. Archbishop William J. Levada as head of the doctrinal congregation and later named him a cardinal.

But in March, the pope made his first move to streamline Vatican offices. At least temporarily, the council dealing with migration was combined with the justice and peace council, and the council that dialogues with non-Christian religions -- including Muslims -- was combined with the council for culture. The final alignment of curial offices is not yet clear and the changes may take months, but most expect a significant shrinking of the number of agencies.

For the last year, however, Pope Benedict's priorities have not been administrative. Instead, he has embarked on what might be described as a project to water the roots of the faith.

He has urged Catholics to rediscover Christ as the focus of their personal lives and to resist the tendency to make the individual ego "the only criterion" for their choices. The pope has been careful to phrase this as a sympathetic invitation and not a warning.

"We continually close our doors; we continually want to feel secure and do not want to be disturbed by others and by God" -- and yet still Christ will come for his people, the pope said in a sermon last May.

As a teacher, he has turned to Scripture far more than doctrine, making connections between the early Christians of apostolic times and modern men and women struggling to live their faith.

Pope Benedict has tackled contemporary social and political issues by emphasizing a few main principles: that human rights rest on human dignity, that people come before profits, that the right to life is an ancient measure of humanity and not just a Catholic teaching, and that efforts to exclude God from civil affairs are corroding modern society.

He returns often to a central theme -- the relationship between God and man -- in language that can be clear-cut and gripping.

"Human life is a relationship ... and the basic relationship is with the Creator, otherwise all relationships are fragile. To choose God, that is the essential thing. A world emptied of God, a world that has forgotten God, loses life and falls into a culture of death," the pope said in a talk in March.

He has zeroed in on what he has called Europe's spiritual fatigue, occasionally rattling the cages and rallying the forces on issues like gay marriage, cohabitation and abortion.

Compared to his predecessor's early years, Pope Benedict appears to be going at a slower pace. All the same, his list of first-year accomplishments is impressive:

-- In February, he named 15 new cardinals and convened them March 23 for a discussion on any topic they chose.

-- Last fall, he embarked on a reconciliation effort with Lefebvrite traditionalists, meeting with excommunicated Bishop Bernard Fellay and convening top Vatican officials to discuss proposed solutions.

-- In October, he opened up the Synod of Bishops to free discussion, joining in the debate at times on such topics as the priest shortage and priestly celibacy.

-- In August, he presided over World Youth Day celebrations in his native Germany, winning the respect of young people with a serious demeanor and some thought-provoking talks. He also met with ecumenical leaders, Muslims, government ministers, bishops and seminarians.

-- Although not billed as much of a traveler, he has scheduled four foreign visits this year -- to Poland, Spain, Germany and Turkey.

-- He has engaged in lengthy question-and-answer sessions with groups of priests and surprised other audiences by setting aside his prepared text and improvising.

-- Late last year, he reviewed the major documents of the Second Vatican Council 40 years after its close. Then, in a major talk to the Roman Curia, he explained the right way and wrong way to interpret the council's teachings.

-- He moved quietly last summer to encourage the successful appointment of new Chinese bishops acceptable to both their government and the Vatican.

-- Throughout the year, he presided over ecumenical liturgies and met with a number of ecumenical groups, pledging continued efforts toward Christian unity.

-- He also met several times with Jewish leaders, affirming the church's commitment to dialogue and reflecting on the Holocaust. In June, he delayed indefinitely the beatification of an Italian priest because of alleged anti-Semitic writings.

-- In December, he named a new apostolic nuncio to the United States, a veteran diplomat, Archbishop Pietro Sambi, and, in the most noteworthy of several recent U.S. appointments, named Archbishop George H. Niederauer to San Francisco.

The pope's style -- deliberate and thoughtful -- was seen in the way he took up residence in the Apostolic Palace. He commissioned a lengthy remodeling of the papal apartment, and only in December did he really move in, along with his 20,000 books.

It impressed people at the Vatican that the pope took the time to meet separately with the often-overlooked groups of employees who serve him every day, including ushers, papal gentlemen, members of the papal antechamber and the Vatican's security force.

Pope Benedict has had an overwhelmingly favorable reception, too, among the tens of thousands of pilgrims who come to see him each week. When he moves through a crowd, he seems to look people in the eye.

Last year, when the pope waived the normal five-year waiting period for the start of Pope John Paul II's sainthood cause, he showed he was sensitive to the popular voice of the church.

In April, when the crowds gather to pray in St. Peter's Square, he will join them in remembering the late pontiff and the dramatic events set in motion by his death.

Great article, benefan, thanks a lot.

And thank you, John Thavis, for the first "first-year report card" so far on Benedict XVI's infant Papacy. We have many reasons to thank you - for an objective and comprehensive review of the past 11 months, for having been able to place the work the new Pope has accomplished in the proper perspective, for your obvious appreciation of the man behind the job, for having your heart in the right place...

God bless you, and may there be more like you who can show the world Benedict XVI as he is, so that those who do not know him yet or have the wrong ideas about him may be led to look at him themselves, because all they have to do is look and listen and learn what makes him the great and admirable man that he is, as well as being the right Pope at the right time.