Posts tagged with: john paul II

The conclave to elect the new pope is scheduled to begin tomorrow afternoon after the public Missa pro Eligendo Pontifice (Mass for the Election of the Roman Pontiff) which is scheduled at 10am Rome time.   It was at this mass in 2005 after the death of John Paul II that the then Cardinal Ratizinger famously spoke of the “dictatorship of relativism.”   At 4:30 pm Rome time, the cardinals wearing full choir dress will enter the Sistine Chapel singing the hymn Veni Creator Spiritus (Come Holy Spirit).  Cardinals will enter into conclave (from the Latin cum clave, meaning “with key”) and they will be locked away from the world with no access to television, newspapers, or mobile phones until they have elected the new pope.

As the Conclave gets underway and the world waits to see who will be the next pope, here are some helpful hints for making your way through the media storm that is already underway.

1. The papal election is not a U.S.- or European-style political event.

In our hyper politicized world where almost everything is reduced to politics it is hard for our imagination to process a public event like the election of a new pope outside of the structures of politics.  That’s not to say there’s no politics in the Church.  There’s too much of it.  Way too much. And it’s always a factor.  Nevertheless trying to understand the papal election if the light of the American political system or interest and lobbying groups will not be of much help. (more…)

ROME — For all the ‘Vaticanisti’ (journalists specializing in the Vatican) sitting around Rome and interviewing one another for the last several weeks, the wholesale consumption of high blood pressure medication took a precipitous drop on the announcement Friday afternoon that the Conclave to elect the new pope would occur on Tuesday, March 12, one day later than I had predicted several weeks ago.  Now is the lull before the storm. A Mass praying for the election of the pope will be followed by the first voting session of the Conclave in the early evening.

With many media outlets waiting for that date to be announced, the remaining hotel rooms left in Rome will be gobbled up, and by Monday evening we can expect an influx of the rest of the 5000 journalists accredited to the Holy See to cover the event.

It is difficult not to compare the lead up to this Conclave to the last one I had the opportunity to witness eight years ago.  Then, of course, one of the monumental figures of the twentieth century had passed from the scene after a long and highly visible bout with Parkinson’s disease.  By the time I had arrived to provide commentary at the BBC location above St. Peter’s Square, the body of John Paul II was being translated (an elegant way of saying the body was ‘moved’) from the Apostolic Palace where the pope lived and died, to beneath the Bernini colonnades in the center of St. Peter’s Basilica. It was a slow, mournful and moving sight.  By the time the body of the Polish pope was laid in state at the foot of the papal altar lines, long line, began forming down boulevard leading to the basilica.  The crowds would grow in the following days to estimates ranging from three to four million pilgrims to pay the last respects the John Paul II. (more…)

On the website of Crisis Magazine, Acton Research Director Samuel Gregg looks at the “tsunami of unsolicited advice from pop atheists, incoherent playwrights, angry ex-priests, and celebrity theologians that has erupted since Benedict XVI’s abdication.” Then there’s Hans Küng’s article in the New York Times:

Much of Küng’s article involves his familiar tactics of citing dubious polls (as if polls somehow determine Christ’s will for His Church) about Catholics’ views of the usual subjects as well as propagating myths about Church history. Then there is his mockery of the evident love for Benedict and his saintly predecessor by young church-going Catholics. According to the good professor, we shouldn’t pay too much attention to “the wild applause of conservative Catholic youth groups.” Plainly it’s been a very, very long time since young Catholics have applauded Father Küng—assuming, that is, they even know who he is. As one such person recently remarked to me: “Hans Küng? I thought he was dead.”

Hans Küng

Hans Küng

Writing in his Carnets du Concile during the Second Vatican Council, the Jesuit theologian and council peritus Henri de Lubac—who was no reactionary—described Küng as possessing a “juvenile audacity” and habitually speaking in “incendiary, superficial, and polemical” terms. Nothing, it seems, has changed. But amidst his litany of half-truths, Küng is right about one thing. There is something dying in global Catholicism. It’s just not what he thinks it is.

Read “Catholicism, True Reform and the Next Pope” by Samuel Gregg at Crisis Magazine.

On January 31, the Interfaith Center on Corporate Responsibility issued a press release, announcing the organization’s “2013 Proxy Resolutions and Voting Guide.” A quick read of the release and ancillary materials, however, reveals that these resolutions have very little to do with issues of religious faith and everything to do with the progressive political agenda.

The ICCR guide “features 180 resolutions filed at 127 companies” that call on shareholders to “promote corporate responsibility by voting their proxies in support of investor proposals that advance social, economic and environmental justice.”

The ICCR boasts that “nearly one third” of this year’s resolutions (52) focus on lobbying and political spending, with the remainder aimed at “health care, financial and environmental reform.” The release ominously asserts: “Shareholders have a right to know whether company resources are being used to impact elections and public policy, including regulatory legislation.”

Whatsoever the ICCR resolutions have to do with the respective tenets of their member denominations is left to the readers’ imagination. (more…)

Benedict XVI has resigned, effective February 28, 2013.On April 19, 2005, Joseph Ratzinger was elected to become the next Pope after John Paul II. Several Acton Institute analysts wrote articles looking ahead to what kind of papacy the world could expect from Benedict XVI. Take a look and let us know how we did. (We’ve added links where they are still available).

Alejandro Chafuen, a member of the Acton Institute’s board of directors, wrote a piece on April 20, 2005, titled, “Benedict XVI: A defender of personal freedom” for the San Diego Union-Tribune. He said:

Benedict XVI argues that freedom, coupled with consciousness and love, comprise the essence of being. With freedom comes an incalculability – and thus the world can never be reduced to mathematical logic. In his view, where the particular is more important than the universal, “the person, the unique and unrepeatable, is at the same time the ultimate and highest thing. In such view of the world, the person is not just an individual; a reproduction arising from the diffusion of the idea into matter, but rather, precisely, a “person.”

According to Benedict XVI, the Greeks saw human beings as mere individuals, subject to the polis (citystate). Christianity, however, sees man as a person more than an individual. This passage from individual to the person is what led the change from antiquity to Christianity. Or, as the cardinal put it, “from Plato to faith.”

As a Roman Catholic, I and many others are already deeply grateful to Ratzinger and his teachings on creative freedom, that characteristic mark of the “infinity-related” human person. We can be sure that the newest pope will continue the legacyof John Paul II, placing freedom and dignity at the core of his teachings.

Kevin Schmiesing, a research fellow for the Acton Institute, wrote “New pope starts debate on direction of Catholic Church” for the Detroit News on April 20, 2005. He said:

…Benedict, like John Paul, is no reactionary. He is a champion of Vatican II, in the same way that his predecessor was — that is, of the true spirit of Vatican II, which engages the modern world with the perennial truths of the Gospel, rather than capitulating to modern trends and thereby emptying the faith of the bracing vision of human dignity and salvation that it has to offer. (more…)

Blog author: ehilton
posted by on Monday, February 18, 2013

It can be tempting to judge the papacy, the world’s longest continuously functioning institution, by its various historical stages that often have little relevance to the modern office. While the Chair of Peter remains the central teaching medium of the Roman Catholic Church, it is safe to say that the challenges faced by Popes John Paul II and Benedict XVI are not the challenges faced by Pope Adrian I (772 – 795) or even Pope Leo XIII (1878 – 1903). The papacy is always acting in response to an ever-changing world, while remaining rooted in the truth of the Gospel.

In The Modern Papacy, Acton’s Director of Research Samuel Gregg notes that the “…popes recognizing that the political, social, and religious culture of modernity was one in which Catholicism would be obliged to live, move and have its being.” This engagement between culture and the papacy has been one of critique, or as Gregg says, affirming “what the Church considers to be good in modernity without ignoring its shortcomings.” (more…)

On Catholic Online, Fr. Johannes L. Jacobse praised Pope Benedict XVI for his “deep understanding” of the Christian patrimony of Christendom. “The Christian foundation of culture should be self-evident to most, but in our post-Christian (and poorly catechized) age our historical memory has grown increasingly dim,” he said.

Jacobse, a priest in Naples, Fla., and president of the American Orthodox Institute, also lauded the pope for his work at healing the East-West divide between Roman Catholics and Eastern Orthodox. “The Orthodox wonder about Pope Benedict’s replacement,” Jacobse said. “If the new Pope is a cultural conservative in the mold of Popes Benedict and John Paul II, then we know that the rapprochement of the last four decades will continue. If not, it will be more difficult to find common ground.”

Benedict, he said, also had a deep understanding of the Orthodox patrimony within Christendom.

The Regensburg Address is perhaps the most penetrating analysis of the contribution of Hellenism to Christianity offered by a Western Christian in centuries. (more…)

The Michigan legislature passed right-to-work legislation today, a landmark event that promises to accelerate the state’s rebound from the near-collapse it suffered in the deep recession of 2008. The bills are now headed to Gov. Rick Snyder’s desk. The right-to-work passage was a stunning reversal for unions in a very blue state — the home of the United Auto Workers. Following setbacks for organized labor in Wisconsin last year, the unions next turned to Michigan in an attempt to enshrine prerogatives for their organizing efforts in the state constitution. A union-backed ballot proposal was handily defeated by voters in the Nov. 6 election.

rightoworkBut according to some on the Christian left, the right-to-work law is the worst thing that could happen to “workers.” Bishop Thomas Gumbleton, a retired auxiliary bishop of the Catholic Archdiocese of Detroit, argued in an opinion piece that right-to-work “devastates economic justice.” He claims to speak not just for Catholics or for Christians but quite simply for faith communities all over the world:

At the core of Christianity, Judaism, Islam and all great religions are the values of dignity and respect, values from which economic justice and the right to organize can never be separated.

Gov. Rick Snyder’s Presbyterian tradition “affirms the rights of labor organization and collective bargaining as minimum demands of justice.” Similar statements have been made by the United Methodist Church, the United Church of Christ, the Union for Reform Judaism and the Evangelical Lutheran Church in America, to name but a few. (more…)

Blog author: crobertson
posted by on Wednesday, November 21, 2012

In the Autumn 2012 issue of Response, Jeff Van Duzer, wrote an article entitled, “Does Business Matter To God,” on the issue of faith and work. He is a well-respected professor of business law and ethics at Seattle Pacific University who gives a unique look into the role faith plays in business. This entire issue of Response is dedicated to the topics of faith and work. I will write about a few other noteworthy articles over the coming weeks.

Van Duzer starts the article by recounting a conversation he had with his father on the purpose of business. In the middle of his attempt to explain his view on the matter, his dad interrupted him and said:

Jeff, everyone knows what the purpose of business is. The purpose of business is to make money.

(more…)

Here is the comment posted this this morning on the National Catholic Reporter article titled, “Statement on economy denounced by archbishop fails to pass.”

Full statement follows:

An important clarification.

Archbishop Fiorenza’s assertion that the Acton Institute views Rerum Novarum as “no longer applicable today” is incorrect. The archbishop is most likely basing this claim on a June 2012 America Magazine blog post by Vincent Miller titled, “Sirico Completely Wrong on Church’s Social Teaching.”

See link.

In the post, Miller cites an interview Fr Robert Sirico, president of the Acton Institute, did with the New York Times on a story about Duquesne University and the attempt by adjunct professors to organize a union there. Miller claimed that Fr Sirico’s comment to the Times was “astounding in its ignorance or mendacious misrepresentation of the basis for the Church’s support for unions.”

To which Fr Sirico replied on the Acton PowerBlog:

“Anytime I can get a progressive/dissenting Catholic magazine/blog like the Jesuit-run America simultaneously to quote papal documents, defend the Magisterium of the Catholic Church, embrace the Natural Law and even yearn for a theological investigation “by those charged with oversight for the Church’s doctrine” of a writer suspected of heresy, I consider that I have had a good day.”

And further on:

Mr. Miller jumps to the conclusion that by saying that Leo’s observations of the circumstances for workers in 1891 were historically contingent, I am somehow arguing that what Leo said has no bearing today. Now, that is a particularly odd reaction because the entire thrust of Leo’s encyclical, beginning with its title, was precisely aimed at looking around at the “new things” (Rerum Novarum) that were emerging in his day, and reflecting upon them in the light of Scripture, Tradition and the Natural Law. If the situation in Pittsburgh and the graduate students teaching part time courses in 2012 is remotely comparable to the subsistence living conditions under which many workers lived in the latter part of the 19th century, this has somehow escaped my notice.

Nonetheless, I am delighted to see Mr. Miller is vigilant about the Church teaching and his citations from magisterial texts; not a single line of any of those cited do I disagree with.

Read the whole thing here.

John Couretas
Communications Director
Acton Institute