Category: Vatican

traffickingMedium2The 2013 Global Slavery Index estimates that 29.8 million people are enslaved worldwide. To help address this problem, Pope Francis called for action to combat the growing problem of human trafficking and modern forms of slavery. At the pope’s request, Vatican officials and other experts met last weekend to discuss ways to better tackle the growing scourge of trafficking in humans and other forms of exploitation:

Human trafficking is a crime against humanity that should be recognized as such and punished by international or regional courts, a Vatican study group said on Monday.

Nearly 30 million people live in slavery across the globe, many of them men, women and children trafficked by gangs for sex work and unskilled labor, according to a global slavery index issued last month by the Walk Free Foundation charity.

“International or regional courts … should be created because human trafficking in an international phenomenon that cannot be properly prosecuted and punished at the national level,” said a statement listing 50 recommendations made at a two-day seminar held at the initiative of Pope Francis on how to combat human trafficking and slavery.

Read more . . .

Blog author: jcarter
Monday, October 28, 2013
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pp2my3Want to be canonized as a saint? Then you should probably move to Italy: 46.7 percent of saints lived in that country at the time of their deaths.

That is just one of the many interesting tidbits to be gleaned from a 2010 paper by Barro, McCleary, and McQuoid titled, The Economics of Sainthood (a preliminary investigation):

Saint-making has been a major activity of the Catholic Church for centuries. The pace of sanctifications has picked up noticeably in the last several decades under the last two popes, John Paul II and Benedict XVI. Our goal is to apply social-science reasoning to understand the Church’s choices on numbers and characteristics of saints, gauged by location and socioeconomic attributes of the persons designated as blessed.

Another interesting fact is that after years of service, popes apparently get tired of saint-making:
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Image Credit: BBC

I had the opportunity today to take part in a discussion on the BBC program World Have Your Say, discussing the recent suspension by the Vatican of the Bishop of Limbu, Germany, Franz-Peter Tebartz-van-Elst, known in the German press as the “bishop of bling.” He is under investigation regarding expenditures of 31 million euros (roughly $41 million) for the renovation of the historic building that served, in part, as his residence. This story (which can be read here) served as a springboard for the broader question: Should religious leaders live a modest life?

I have written in the past on Christianity and wealth (here and here), and I think the discussion was quite fruitful and thankfully free of strong contention.

One point I wish had been examined a little more (though it is briefly mentioned at the end) is that of redemption. Much was said of how one needs to handle one’s wealth well, but little was said of what hope there may be for someone who has misused their wealth or even who may simply be overly attached to it. While Christ warned, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God,” he continues to condition this statement by saying, “With men it is impossible, but not with God; for with God all things are possible” (Mark 10:25, 27). As St. Paul writes, “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich” (2 Corinthians 8:9) — rich in holiness and virtue, heavenly treasures that do not wear out.

Listen to the interview at BBC World Service here.

pope-francis-featureKishore Jayabalan, Director of Istituto Acton in Rome, has issued his October letter. In it, he discusses the idea of Pope Francis as a “liberal,” especially in light of the pope’s recent interview in America magazine:

Much of the controversy over the Pope’s interview reminds me of several Gospel passages, where Jesus is criticized by the Pharisees for healing people on the Sabbath, dining with sinners, not condemning the adulteress, and so on, and especially of the parable of the prodigal son and the elder brother who’s upset that his father never threw a feast for him. In all these cases, Jesus emphasizes mercy over justice in order to draw us closer to Him instead of remaining attached to our prideful selves. God’s justice would rightly condemn us all, while His mercy offers us a chance at salvation if we’re humble enough to seek it. But in no way does Jesus say that justice is useless or unnecessary.

Read more here.

Challenging the Modern World: Karol Wojtyla/John Paul II and the Development of Catholic Social Teaching

Challenging the Modern World: Karol Wojtyla/John Paul II and the Development of Catholic Social Teaching

Samuel Gregg provides an insightful, cogent, and thorough analysis of the issues surrounding developments in Catholic social teaching during the pontificate of John Paul II.

pope-car-2A couple of months ago I teased Pope Francis engaging in a “war on the Vatican’s luxury cars” while driving one of the greatest luxury cars of all time — the Popemobile. Although he probably won’t be able to give up his 160 mph, armor-plated, bullet-proof sedia gestatoria anytime soon, he’s make a bold, symbolic point with the latest addition to his fleet: a 1984 Renault 4.

Vatican spokesman, the Rev. Ciro Benedettini, says Francis accepted the 1984 Renault 4, donated for free by a priest in northern Italy who used it to visit poor parishioners. The four-door car, in papal white, is manual shift and has a new engine. Benedettini told The AP on Wednesday: “The pope intends to drive it.”

The donor, the 79-year-old Rev. Renzo Zocca, says he took Francis for a short drive in the car at the Vatican on Saturday and that Francis told him he knows how to drive it.

Zocca said he thinks Francis will use it for short commutes on Vatican grounds.

Imagine how uncomfortable it must make some of the cardinals to park their new BMWs and Mercedes in the Vatican parking lot next to the thirty-year-old Renault with the license plate “SCV 2.”

Well played, Francis. Well played.

With a bit of breathless excitement (“a progressive theological current“), there is news in Rome that Pope Francis is welcoming liberation theology back into the Vatican. On Sunday, Sept. 8, the Vatican announced a meeting between the pope Vatican Popeand Archbishop Gerhard Ludwig Mueller, prefect of the Congregation for the Doctrine of the Faith. Mueller has co-authored a book with Gustavo Gutierrez, a Peruvian who is considered the founder of liberation theology, and the two will present the book to Pope Francis.

Liberation theology came out of Latin America in the 1960s and 1970s, emphasizing a preferential option for the poor, but with strong ties to Marxist ideals as well. In 1984, then-Cardinal Joseph Ratzinger (later Pope Benedict XVI) noted that liberation theology began with the premise that all other theologies were no longer sufficient, and a new “spiritual orientation” was needed. Further, Cardinal Ratzinger said of this theology,

The idea of a turning to the world, of responsibility for the world, frequently deteriorated into a naive belief in science which accepted the human sciences as a new gospel without wanting to see their limitations and endemic problems. Psychology, sociology and the marxist interpretation of history seemed to be scientifically established and hence to become unquestionable arbiters of Christian thought.

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Pope-Ecumenical-Patriarch-Bartholomew-2013-03-20-620x320In Crisis Magazine, Acton Research Director Samuel Gregg discusses how Pope Francis and the Catholic Church engage other religions and philosophies:

“Dialogue, dialogue, dialogue.”

That, according to Pope Francis, is the response he gives when leaders ask him for advice about how to resolve their societies’ internal differences. It is, he recently told a gathering of prominent Brazilians, the only way for societies to avoid the dead-ends of what Francis called “selfish indifference” and “violent protest.”

Throughout the twentieth century, the Church provided powerful examples of how to proceed along this path. A case in point was the manner in which the Catholic Church in Poland in the face of constant—and, at times, extreme—provocation never ceased talking to the Communist regime, despite the fact that the conversation was with people who were generally of ill-will and who supported an evil political system.

Read more . . .

141250_4e5d1263-4c1b-4683-a777-4662a2ac9cee_prodIf you’re a Cardinal working at the Vatican, you may want to leave your Porsche at home – the boss is checking the parking lot and isn’t keen on seeing luxury cars.

Inspection – The Pope declared war on the Vatican’s luxury cars.  First, he attacked wastefulness, underscoring that “it bothers me when I see a priest or a sister with a brand new car”.  Then, a few days later, he put into practice what he had stated during a meeting with seminarians: on Wednesday he made an inspection of the Vatican parking lot.  It isn’t the first time – already in the past days Pope Francis, on his way to lunch with a cardinal friend, visited the place where some cardinals usually park their cars.

I agree with Fr. John Zuhlsdorf that having a “luxury” car isn’t necessarily wrong. It’s a matter of prudence and stewardship:

Look.  We need to make distinctions about a “good” car and a “luxury” car.  We need to consider the prudent use of money as well.   Is it a better use of money to buy a car that is old and used, newer and used, new?  It depends on the car and how it is used, its safety features and record, its fuel efficiency and repair record.  It depends on the price of the car and the price of the money (financing).  If the same money will buy a new good car or a used car, are you obliged to buy the used car?  Does fuel efficiency figure in?  Is this only about cars that look “sporty”?  Is this about leather seats?  Is this about what other people in the area drive? Priests often put a lot of miles on a car.  It seems to me that priests are better off in a good car.  Therefore, the flock is better off if the priest has a good car.

If it bothers him to see a priest with a fancy car, wait till Pope Francis notices the Mercedes-Benz with the vehicle registration plate that reads “SCV 1″ (short for short for “Status Civitatis Vaticanae”). It’s armor-plated, bullet-proof, capable of speeds up to 160 mph, and comes with a price tag of $530,000. And the Vatican garage has six of them stationed around the world!

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Last week was a busy news week for the Vatican: the release of Pope Francis’ first encyclical, Lumen Fidei, and the announcement that two former popes, John XXIII and John Paul II, will be canonized. Almost overshadowed is the story of another remarkable leader, Cardinal Văn Thuận and the cause for his beatification. (Beatification is the first step in declaring a person a saint, and allows for public veneration.)

Cardinal Văn Thuận spent 13 years in prison as a political prisoner in Vietnam, shortly after being named coadjutor archbishop of Saigon. The North Vietnamese army invaded Saigon, and the archbishop was sent to a “re-education camp”, where he endured 9 years of solitary confinement. It would seem to be a situation where one would lose hope. (more…)

Kishore Jayabalan, Rome director of the Acton Institute for the Study of Religion and Liberty, clarified remarks made by Pope Francis at a May 16 reception of new Vatican ambassadors. The pope, calling for an examination of the world’s relationship with money, said we are facing “dire consequences” due to the power we give money.

Jayabalan had this to say:

If we look at money as wealth itself, we can very easily place it above everything else. But if we look at money as a representation of wealth, as a measure by which we can judge whether we are using our resources well, it need not be an idol, but a useful instrument. The same goes for finance and the allocation of capital needed for new ventures and progress.

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