Source: http://jesuscaritasest.blogspot.com/2011/05/catholic-news-world-fri-may-13-2011.html
Timestamp: 2018-02-18 03:10:08
Document Index: 697006752

Matched Legal Cases: ['§ 1', 'art. 5', '§ 1', 'art. 5', '§ 3', 'art. 2', 'art. 9', '§ 2', '§ 2', 'Art. 9', '§ 3']

JESUS CARITAS EST: CATHOLIC NEWS WORLD: FRI. MAY. 13, 2011
CATHOLIC NEWS WORLD: FRI. MAY. 13, 2011
VATICAN: POPE THEOLOGY OF LOVE/INSTRUCTION ON MOTU PROPRIO AND OTHER NEWS
AMERICA: PERU: 5,000 CHILDREN MAKE ACT OF CONSECRATION TO OUR LADY ON MAY 13
ASIA: PAKISTAN: AL QUAEDA BOMBINGS KILL 90
AFRICA: RWANDA: CATHOLIC CHURCH DISTANCES FROM REMARKS OF PRIESTS
EUROPE: SCOTLAND: ARCHBISHOP MEETS WITH NEW PARLIAMENT
AUSTRALIA: VATICAN ASKED BISHOP TO RESIGN MANY TIMES
TODAY`S SAINT: MAY 13: OUR LADY OF FATIMA
TODAY`S SAINT: MAY 13: ST. JOHN THE SILENT
TODAY'S GOSPEL: MAY. 13: JOHN 6: 52- 59
VATICAN CITY, 13 MAY 2011 (VIS) - At noon today the Pope received participants in a meeting sponsored by the Pontifical John Paul II Institute for Studies on Marriage and Family. (IMAGE SOURCE: RADIO VATICANA)
VATICAN CITY, 13 MAY 2011 (VIS) - Today the Pontifical Commission "Ecclesia Dei" published the Instruction on the application of Benedict XVI's Apostolic LetterMotu Proprio "Summorum Pontificum".
6. The Roman Missal promulgated by Pope Paul VI and the last edition prepared under Pope John XXIII, are two forms of the Roman Liturgy, defined respectively asordinaria and extraordinaria: they are two usages of the one Roman Rite, one alongside the other. Both are the expression of the same lex orandi of the Church. On account of its venerable and ancient use, the forma extraordinaria is to be maintained with appropriate honor.
8. The Motu Proprio "Summorum Pontificum" constitutes an important expression of the Magisterium of the Roman Pontiff and of his munus of regulating and ordering the Church's Sacred Liturgy.3 TheMotu Proprio manifests his solicitude as Vicar of Christ and Supreme Pastor of the Universal Church,4and has the aim of:
10. § 1. The Pontifical Commission exercises this power, beyond the faculties previously granted by Pope John Paul II and confirmed by Pope Benedict XVI (cf.Motu Proprio "Summorum Pontificum", artt. 11-12), also by means of the power to decide upon recourses legitimately sent to it, as hierarchical Superior, against any possible singular administrative provision of an Ordinary which appears to be contrary to the Motu Proprio.
11. After having received the approval from the Congregation for Divine Worship and the Discipline of the Sacraments, the Pontifical Commission "Ecclesia Dei" will have the task of looking after future editions of liturgical texts pertaining to theforma extraordinaria of the Roman Rite.
12. Following upon the inquiry made among the Bishops of the world, and with the desire to guarantee the proper interpretation and the correct application of theMotu Proprio "Summorum Pontificum", this Pontifical Commission, by virtue of the authority granted to it and the faculties which it enjoys, issues this Instruction according to can. 34 of the Code of Canon Law.
13. Diocesan Bishops, according to Canon Law, are to monitor liturgical matters in order to guarantee the common good and to ensure that everything is proceeding in peace and serenity in their Dioceses5, always in agreement with the mens of the Holy Father clearly expressed by the Motu Proprio "Summorum Pontificum".6 In cases of controversy or well-founded doubt about the celebration in theforma extraordinaria, the Pontifical Commission Ecclesia Dei will adjudicate.
14. It is the task of the Diocesan Bishop to undertake all necessary measures to ensure respect for theforma extraordinaria of the Roman Rite, according to theMotu Proprio "Summorum Pontificum".
15. A coetus fidelium ("group of the faithful") can be said to be stabiliter existens ("existing in a stable manner"), according to the sense of art. 5 § 1 of the Motu Proprio "Summorum Pontificum", when it is constituted by some people of an individual parish who, even after the publication of theMotu Proprio, come together by reason of their veneration for the Liturgy in the Usus Antiquior, and who ask that it might be celebrated in the parish church or in an oratory or chapel; such a coetus("group") can also be composed of persons coming from different parishes or dioceses, who gather together in a specific parish church or in an oratory or chapel for this purpose.
18. Even in sanctuaries and places of pilgrimage the possibility to celebrate in theforma extraordinariais to be offered to groups of pilgrims who request it (cf. Motu Proprio "Summorum Pontificum", art. 5 § 3), if there is a qualified priest.
20. With respect to the question of the necessary requirements for a priest to be held idoneus("qualified") to celebrate in the forma extraordinaria, the following is hereby stated:
a) Every Catholic priest who is not impeded by Canon Law7 is to be consideredidoneus ("qualified") for the celebration of the Holy Mass in the forma extraordinaria.
22. In Dioceses without qualified priests, Diocesan Bishops can request assistance from priests of the Institutes erected by the Pontifical Commission "Ecclesia Dei", either to the celebrate theforma extraordinaria or to teach others how to celebrate it.
23. The faculty to celebrate sine populo (or with the participation of only one minister) in the forma extraordinaria of the Roman Rite is given by the Motu Proprio to all priests, whether secular or religious (cf. Motu Proprio "Summorum Pontificum", art. 2). For such celebrations therefore, priests, by provision of theMotu Proprio "Summorum Pontificum", do not require any special permission from their Ordinaries or superiors.
28. Furthermore, by virtue of its character of special law, within its own area, theMotu Proprio "Summorum Pontificum" derogates from those provisions of law, connected with the sacred Rites, promulgated from 1962 onwards and incompatible with the rubrics of the liturgical books in effect in 1962.
29. Permission to use the older formula for the rite of Confirmation was confirmed by the Motu Proprio "Summorum Pontificum" (cf. art. 9 § 2). Therefore, in theforma extraordinaria, it is not necessary to use the newer formula of Pope Paul VI as found in the Ordo Confirmationis.
30. As regards tonsure, minor orders and the subdiaconate, the Motu Proprio "Summorum Pontificum"does not introduce any change in the discipline of the Code of Canon Law of 1983; consequently, in Institutes of Consecrated Life and Societies of Apostolic Life which are under the Pontifical Commission "Ecclesia Dei", one who has made solemn profession or who has been definitively incorporated into a clerical institute of apostolic life, becomes incardinated as a cleric in the institute or society upon ordination to the diaconate, in accordance with canon 266 § 2 of the Code of Canon Law.
32. Art. 9 § 3 of the Motu Proprio "Summorum Pontificum" gives clerics the faculty to use theBreviarium Romanum in effect in 1962, which is to be prayed entirely and in the Latin language.
35. The use of the Pontificale Romanum, the Rituale Romanum, as well as theCaeremoniale Episcoporum in effect in 1962, is permitted, in keeping with n. 28 of this Instruction, and always respecting n. 31 of the same Instruction.
The document is presented in plain wording and is easily read. Its Introduction (nos. 1-8) briefly recalls the history of the Roman Missal up to the last edition of John XXIII in 1962 and the new Missal approved by Paul VI in 1970 following the liturgical reform of Vatican Council II. It repeats the fundamental principle that there are "two forms of the Roman Liturgy, defined respectively asextraordinaria andordinaria: they are two usages of the one Roman Rite, one alongside the other. Both are the expression of the same lex orandi of the Church. On account of its venerable and ancient use, the forma extraordinaria is to be maintained with appropriate honor" (n. 6).
The competence of diocesan bishops to implement the Motu Proprio is reasserted, with the reminder that in cases of controversy regarding the celebration in the forma extraordinaria, the CommissionEcclesia Dei will adjudicate.
Also very important is the clarification (n. 19) according to which the faithful who request the celebration of the forma extraordinaria "must not in any way support or belong to groups which show themselves to be against the validity or legitimacy of the Holy Mass or the Sacraments celebrated in theforma ordinaria" or against the Pope's authority as Supreme Pastor of the Universal Church. Such would, in fact, be in obvious contradiction of the purpose of the Motu's "reconciliation".
Important indications regarding the "qualified priest" to celebrate the forma extraordinaria are also given. Naturally, he should not have impediments from a canonical aspect. He should know Latin sufficiently well and know the rite to be celebrated. Bishops should, therefore, make adequate formation possible in the seminaries to such ends and the possibility is noted, if other qualified priests are unavailable, of the assistance of priests from the Institutes established by the Commission Ecclesia Dei(which normally use the forma extraordinaria).
CNA REPORT - The Archdiocese of Lima announced that 5,000 children will make an act of consecration to Our Lady of Fatima on May 13.
The director of the archdiocesan press office, Daniel Jacobo, told CNA that the consecration will begin with a Mass at the Church of Our Lady of Monserrat in city’s historic district.
This is the second year the event is being held.
Jacobo said the idea is “to promote devotion to the Virgin among the students of schools in central Lima. It’s beautiful because the children enter in procession carrying a small statue” of the Virgin Mary.
Participating schools will be given rosaries, holy cards and certificates of attendance during the ceremony.
http://www.catholicnewsagency.com/news/peruvian-children-make-act-of-consecration-to-our-lady-of-fatima/
ASIA NEWS REPORT: Pakistani paramilitary guards barracks in the north-west of the country targeted. Over 100 wounded, dozens of civilians also affected. The massacre claimed by the fundamentalist Islamic group Tehrik-i-Taliban Pakistan. The Taliban spokesman announces new and more powerful attacks.
Islamabad (AsiaNews / Agencies) – The toll from a twin bombing this morning in the district of Charsadda in northwest Pakistan is at least 90 dead and 100 wounded. The attack targeted a Pakistani paramilitary force and was claimed by a local fundamentalist cell, close to the al Qaeda terror network. There are also several civilians victims. The massacre is a first response to Osama Bin Laden’s killing May 2 last, during a blitz by U.S. special forces in Abbotabad.
Two suicide bombers targeted a group of recruits in the barracks of Shabqadar in Charsadda district, as they left the barracks on leave. The soldiers were on board 15 buses, invested by the explosion. Other sources speak instead of a suicide bomber aboard a motorcycle and a bomb planted in the ground. The fundamentalist group, Tehrik-i-Taliban Pakistan (TTP) claimed responsibility for the attack, stressing that this was the "first revenge attack for the death of the sheikh of terror”. Bin Laden had taken refuge in Pakistani territory, in a villa a few miles from the capital Islamabad.
"I was sitting on a bus waiting for fellow soldiers," Ahmad Ali, an injured soldier, toldAFP news agency. "We were in civilian clothes - he adds - and happy because we were going to see our families." Suddenly, he says, he heard the cry "Allahu Akbar" (God is Great, ed), followed by a "devastating explosion. Something hit me back. "
Pakistani extremists are ready and speak of "a first revenge attack for the martyrdom of Osama [Bin Laden], who was killed May 2 in a raid by U.S. special forces on Pakistani territory, which has raised controversy in the country and criticism of the executive . The Taliban spokesman Ehsan Ehsanullah announces: "Expect more and more powerful attacks in Pakistan and Afghanistan."
Charsadda is about 30 km away from Peshawar and is included in the North West Frontier Province (NWFP), considered a stronghold of Pakistani and Afghan Taliban. In the past, in a kind of tacit agreement between the government, military and Islamic fundamentalists prevailed, who actually commanded area. The war on terror waged in the recent past by Islamabad - under pressure from the United States - has pushed the Pakistani extremists to strike military barracks, police offices and institutional settings with greater frequency.
http://www.asianews.it/news-en/Twin-bombing-in-Pakistan,-90-dead.-Al-Qaeda%E2%80%99s-response-to-killing-of-Bin-Laden-21547.html
Scotland’s newly elected parliamentarians met together for the first time for the traditional 'kirking' of the new Parliament at St Giles Cathedral in Edinburgh today.
Archbishop Mario Conti delivered the keynote address and urged the new parliamentarians to replace the 'rights agenda' with a 'virtue agenda' and see in the Church a willing co-operator in serving the common good. He also called for a united front against bigotry.
The Archbishop said: “The common good will never be fully served unless those who govern are ambitious for the fostering of virtue in the community, and it is here that the state does well to recognise the support it receives from allied institutions and in return encourage their work. In the last census almost 70 per cent of Scots considered themselves to be Christian. Churches which have over recent decades learned the lesson of ecumenism are well placed to welcome into the community those of other faiths and cultures, and, on account of the huge commonalities already shared, are natural agents of social cohesion.”
The Archbishop asked MSPs to recognise that Christians have a voice in future policy discussions. “In a pluralistic society, Christians will want to argue for what is right, but not to impose our understanding of it. Furthermore Christian freedom ... includes, at least implicitly, the freedom to dissent from the mandates of society if there is a conflict between being God’s slave and being a slave of the state. Figures like St Thomas More and St John Ogilvie ... and a host of the less famous stand as constant reminders that sometimes the demands of conscience require obedience to a higher ethic.”
He also delivered a vote of thanks to the Parliament for its support of the Papal visit last year, and urged a new effort to sideline perpetrators of sectarian attitudes.
“The Pope was greatly moved by the reception he received last year in Scotland. The warmth of that Scottish welcome and the success of the visit have been noted in many places and we must make sure that the reputation of the Scots for hospitality and good government is not marred by the few whose attitudes and antics are all too readily and sadly, widely
I am hugely conscious of the privilege I have of addressing you this evening, not only on account of those whom I am addressing, but also on account of those I represent, the Church’s constituency. Even if my words are drawn from a particular experience and reflect my own ecclesial community, they are intended to deliver a message on behalf of all and to express universal congratulations to you who have won the confidence of the electorate, and are, in a sense, dedicating yourselves this evening, in this historic place, to the service of the nation.
The First Minister, in accepting the endorsement of the people, spoke graciously of “fairly and wisely” governing with the “trust of the people – all the people ... with an eye to the future but a heart to forgive.” In politics differences in policy can sometimes translate into personal animosities. The avoidance of all such resentments calls for “hearts of flesh” as the prophet foretold.
We can be grateful that we have had the freedom to debate policies in respectful manner, vote without fear of intimidation, and accept readily the outcome of the vote. These are indications of a mature democracy. The apostle Peter in the first letter ascribed to him in the Christian canon of scripture enjoins on us a deep respect for civil authority. He writes: “Be subject for the Lord’s sake to every human institution”. Obedience to Christ clearly carries with it, albeit at a different level, obedience to those who, in the providence of God have been given the role, as Scripture puts it, of “governors to punish those who do wrong and to praise those who do right”. This calls for discernment and the consequent duty of protecting what is good and eradicating what is evil. “Live as free men,” says St Peter, “yet without using your freedom as a pretext for evil, but live as servants of God.”
I hear in these words echoes of Jesus’ words when he famously answered a trick question about paying tribute by saying: “Render to Caesar what is Caesar’s and to God what is God’s”.
We have duties to the state, but never without a sense of the most fundamental of all duties, namely of fidelity to the truth and the pursuit of virtue.
Allow me to recall a particular memory. At Easter during my first year at the Scots College in Rome, I went with fellow students to Siena, now part of Tuscany but once an independent city state. In the Palazzo Pubblico, (the city chambers) I saw frescoes by such Renaissance masters as Simone Martini in 1315 and Ambrogio Lorenzetti in 1338. Governments chosen by the citizens came and went in those turbulent times but the ideal of good government remained irrespective of party. In the Sala della Pace – the room of peace – Lorenzetti painted three huge compositions, contrasting good and bad government. The councillors of the Republic pass in a long procession. The scene behind them – illustrate the prosperous effects of good government, showing loaded pack animals coming from outside carrying merchandise, and within the city itself craftsmen in their shops, the professor in his chair, and in the Piazza, young women dancing in a ring, as horsemen pass slowly by. In the countryside people are hunting and fishing. As Saint Bernardino remarked 100 years later: “All things seem joyful in time of peace”.
A set of solid figures surrounding the prince or leader personify the virtues of Magnanimity, Temperance, Justice, Prudence, Strength and Peace. Above them those virtues which we call theological, since they depend upon an acceptance of God, are named and depicted as Faith, Hope and Charity.
The symbol of our parliamentary authority in Scotland, is not a frescoed chamber, but the beautifully executed mace. It too has the names of four virtues inscribed on it, 'Wisdom, Justice, Compassion and Integrity' variants of the four cardinal virtues - those on which all the rest hinge.
St Gregory the Great, the Pope who sent St Augustine to bring the Angles to faith, found himself, at a time of civil upheaval, the virtual governor of the city of Rome. He bemoaned the distraction from his priestly duties which such a civil role required, but he had the wisdom to pray that he might “see life whole” and that in responding to the demands of the powerful he might not deprive of their rights those who had expectations of their own needs being met.
In his teaching Jesus focused on those who delivered what they recognised as the needs of others and blessed them: “Blessed are the merciful, they shall obtain mercy; Blessed are those who hunger and thirst for justice for they shall be satisfied; Blessed are the peacemakers, they shall be called the children of God.”
This provides not a “rights agenda” but a “virtue agenda” – and it is a “virtue agenda” that I would like to propose to you as newly elected members of the Scottish Parliament.
The common good will never be fully served unless those who govern are ambitious for the fostering of virtue in the community, and it is here that the state does well to recognise the support it receives from allied institutions and in return encourages their work.
In the last census almost 70 per cent of Scots considered themselves to be Christian. Churches which have over recent decades learned the lesson of ecumenism are well placed to welcome into the community those of other faiths and cultures, and, on account of the huge commonalities already shared, are natural agents of social cohesion. Throughout the whole of Scotland there are parishes served by priests and ministers who provide, in practice, a whole range of services from the physical to the social, the cultural to the spiritual.
David Bartlett, a commentator on the passage of scripture which has been our inspiration in these reflections, pointed out that the circumstances of Christians today are very different from those addressed in the letter of St Peter. “How does one move,” he wrote, “from an ethic to which a small minority in an empire adhered, to an ethic for at least a nominal [Christian] majority in the society we are now addressing?”
“In a pluralistic society, Christians will want to argue for what is right, but not to impose our understanding of it. Furthermore the Christian freedom to which [St Peter] points includes, at least implicitly, the freedom to dissent from the mandates of society.” i.e. if there is a conflict between being God’s slave and being a slave of the state “Figures like [Thomas More and St John Ogilvie], Dietrich Bonhoeffer, Martin Luther King [and Nelson Mandela] and a host of the less famous stand as constant reminders that sometimes the demands of conscience require obedience to a higher ethic.”
The citizens of Siena were acutely conscious of religious freedom as a guarantor of good governance, and placed high on the facade of their Palazzo Pubblico, well above the coats of arms of their temporal rulers, the monogram of Christ.
I have one more reference to make to Siena, because until recent times the only person historians can identify as having visited Scotland prior to becoming Pope, was a man called Aeneas Piccolomini, sometime secretary to the Emperor and subsequently to the Popes, and of a Sienese family.
He came as an envoy of the Pope to the Court of King James I of Scotland, thereby assuring recognition on the part of the Papacy of the nationhood of the Scots and its independent regality. There are two memorials of his visit. The first is the beautiful fresco by Pinturicchio in the library of Siena Cathedral which shows Piccolomini (later Pius II) at the court of the Scottish king, in a landscape which, if truth be told, is more redolent of Umbria than of Scotland; and the second is the record he kept in his diaries which in recent years have been published under the title of “The Secret Diaries of a Renaissance Pope”.
Having experienced the reality of our climate he does not share Pinturicchio’s imaginative vision of it! He writes: “It is a cold country where few things will grow. For the most part there are no trees.” (He clearly never made it to the glorious countryside of Perthshire!). He could never forget how cold it was, when, having promised to make a pilgrimage barefoot to the nearest shrine of Our Lady if he were spared from death in the shipwreck by which he arrived in Scotland, he had to make a rather longer journey than he had anticipated. Unlike in his native Italy where shrines are rather more common, his longer trek was to Whitekirk in East Lothian – a visit still recorded there.
However he wrote well of the citizens of Scotland, “The men are short and brave; the women fair, charming and easily won.” He made some comparisons with the English which perhaps are best, for diplomatic reasons, not given in full, other than to quote his observation that in Scotland “The oysters are larger than those in England and many pearls are found in them.”
I don’t know whether Pope Benedict XVI keeps a diary, but what I do know is that from all accounts he was greatly moved by the reception he received last year in Scotland. The warmth of that Scottish welcome and the success of the visit have been noted in many places and we must make sure that the reputation of the Scots for hospitality and good government is not marred by the few whose attitudes and antics are all too readily and sadly, widely broadcast.
Allow me to register to you who represent our people, the deepest appreciation of the Catholic community and its friends in the other churches and throughout Scottish society, for the welcome given to Pope Benedict XVI to our precious land on a beautiful and unforgettable September day.
And may the Lord’s blessing be upon you in all the days to come.
http://www.indcatholicnews.com/news.php?viewStory=18209
Australia (CNS REPORT) -- Toowoomba Bishop William Morris was asked to resign six times by three Vatican congregations and Pope Benedict XVI before the pontiff finally insisted that he leave office May 2, said documents obtained by The Record, Perth archdiocesan newspaper.
The documents also showed that Bishop Morris asked Vatican congregations for more time to resign because he was dealing with a protracted case involving sexual abuse.
Pope Benedict appointed Brisbane Auxiliary Bishop Brian Finnigan as apostolic administrator of the diocese of Toowoomba in northern Queensland to replace Bishop Morris, who was ordained bishop of Toowoomba in 1993.
In a letter to Bishop Finnigan dated May 12, Australia's bishops expressed their support and said they had spent much time at their recent meeting discussing the events surrounding Bishop Morris' removal, a process they called "difficult and distressing." They reaffirmed their commitment to the pope's decision and said they would continue discussions about the process when they visited the Vatican later this year for their every-five-years "ad limina" visits.
Pope Benedict's removal of Bishop Morris, 67, came after more than a decade of conflict between the prelate and the Vatican, according to documents obtained by The Record.
A document prepared by Father Peter Schultz, Toowoomba's judicial vicar, and Father Peter Dorfield, former vicar general of the diocese, is an addendum to a seven-page defense of the prelate sent April 29 to priests, leaders and the heads of Christian denominations in the Toowoomba region.
It reveals that the conflict originally stemmed from Bishop Morris establishing guidelines for the use of general absolution within the celebration of Communal Rites of Reconciliation, which were in conflict with Pope John Paul II's 2002 apostolic letter "Misericordia Dei" ("Mercy of God"). It also said the bishop's "relaxed and open style" was generally welcomed in the diocese, but a "small but vocal minority ... found fault with nearly every action he took and decision he made."
"Misericordia Dei" said there were "some places" where there has been "a tendency to abandon individual confession and wrongly resort to 'general' or 'communal' absolution."
Sources in Toowoomba told The Record that general absolution had been provided in the diocese several years prior to "Misericordia Dei," commencing shortly after Bishop Morris was ordained as bishop.
Bishop Morris' "position on this sacramental matter was seen as defiant and ongoing opposition to the position of the congregation," said a document from the Toowoomba College of Consultors.
In his 2006 Advent pastoral Letter, Bishop Morris stated that he would be prepared to ordain married priests and women priests if the Vatican allowed it.
This, and a failed attempt to get Bishop Morris to Rome to meet Cardinal Giovanni Battista Re, then-prefect of the Congregation for Bishops, Cardinal Arinze and Cardinal William J. Levada, prefect of the Congregation for the Doctrine of the Faith, led to Denver Archbishop Charles J. Chaput's apostolic visitation in April 2007. This visit included an interview with Bishop Morris.
A memorandum dated June 28, 2007, from the Congregation for Bishops requested Bishop Morris' resignation. He received the unsigned memorandum in September and replied Sept. 17, saying he would "reflect" on the request and reply after his October holidays.
An Oct. 3, 2007, letter from the Congregation for Bishops informed Bishop Morris the request for his resignation was being made "in the name of the Holy Father."
After more exchanged letters, Bishop Morris traveled to Rome and on Jan. 19, 2008, met with Cardinals Re, Levada and Arinze. He was accompanied by Archbishop Philip Wilson, president of the Australian bishops' conference.
Bishop Morris told Cardinal Re in a letter Jan. 24, 2008, that "he felt unable to resign," which was followed by another letter from the cardinal Feb. 13, 2008, again calling on the prelate to resign.
More letters and documents were exchanged, and in October Cardinal Re again demanded Bishop Morris resign by the end of November 2008. The letter also stated that if the resignation was not forthcoming the bishop would be removed.
Bishop Morris replied Dec. 19, 2008, saying that "in conscience he could not resign." He then wrote to the pope Dec. 24, 2008, and met with him June 4, 2009, at which time the pontiff "reiterated the demands of the three cardinals."
Cardinal Re again asked for Bishop Morris' resignation in a July 9, 2009, letter, prompting him to write to the pope clarifying his position that "in conscience he could not resign from office."
Pope Benedict replied Dec. 22, 2009, requesting that Bishop Morris resign from office, reminding him there is no appeal from papal decisions.
In their May letter, the Australian bishops said they appreciated that "Bishop Morris' human qualities were never in question; nor is there any doubt about the contribution he has made to the life of the church in Toowoomba and beyond. The pope's decision was not a denial of the personal and pastoral gifts that Bishop Morris has brought to the episcopal ministry. Rather, it was judged that there were problems of doctrine and discipline, and we regret that these could not be resolved.
"We are hopeful that Bishop Morris will continue to serve the church in other ways in the years ahead," they added.`
http://www.catholicnews.com/data/stories/cns/1101881.htm
ALL AFRICA REPORT: The Catholic Church of Rwanda yesterday distanced itself from the divisive remarks by the two catholic priests, Thomas Nahimana and Fortunatus Rudakemwa.
The remarks that were characterised by ethnic divisive language were published recently on the priests' website, Leprophete, and according to church officials, they are unholy.
Bishop Jean Damascene Bimenyimana of Cyangugu Diocese said that he made the proclamation to Christians in his diocese not to listen to the two priests' "negative ideologies on Rwanda."
"Rudakemwa said that he was going to visit relatives and come back. On reaching there, he called me saying that would not come because he was not safe in Rwanda," said Bimenyimana.
"By the time we learnt of his plans to flee Nahimana was already on the plane," Bimenyimana said.
Rudakemwa, who is presently said to be in Italy, left the country in 2004. He was head of St Alloys Junior Seminary at the time. During his spell at the seminary, he is said to have sowed seeds of divisionism among the students.
Bimenyimana also said that a decision to excommunicate both Nahimana and Rudakemwa "will be decided by higher authorities of the church."
"They should be prosecuted like any other Rwandans who violate the law but not as Catholic priests," Mbonyinege noted.The Episcopal Conference is the supreme body of the Catholic Church in Rwanda.
James Musoni, the Local Government Minister, said that the law regards everyone "and should be obeyed", explaining that religions, particularly the Catholic Church, are part of its development partners.
He commended them for their support in several sectors like education and health, and called for further partnership to realise the country's targets.
http://allafrica.com/stories/201105130231.html
SOURCE: http://www.ewtn.com/saintsHoly/saints/O/ourladyoffatima.asp#ixzz1MHiuuphe
Posted by JesusCaritasEst at 6:10 PM
SOURCE: http://www.ewtn.com/saintsHoly/saints/J/stjohnthesilent.asp#ixzz1MHif6cOy
Posted by JesusCaritasEst at 6:09 PM
Posted by JesusCaritasEst at 5:40 PM
Labels: Al Quaeda, Bishop William Morris, Extraordinary Rite, Fr. Fortunatus Rudakemwa, Fr. Thomas Nahimana, Motu Proprio, Osama Bin Laden, Our Lady of Fatima, St. John the Silent, tridentine
CATHOLIC NEWS WORLD: THURS. MAY 12, 2011
CATHOLIC NEWS WORLD: WED. MAY 11, 2011
CATHOLIC NEWS WORLD: TUES. MAY. 10, 2011