“A história marcou a fogo no nosso
povo o sentido da dignidade do trabalho e do trabalhador. Existe algo mais
humilhante do que a condenação a não poder ganhar o pão? Existe forma pior de
decretar a inutilidade e inexistência de um ser humano? Pode uma sociedade, que
aceita tamanha iniquidade, escudando-se em considerações técnicas abstractas,
ser caminho para a realização do ser humano?”
Lors de la traditionnelle messe pour la France célébrée mercredi matin
en la basilique Saint-Pierre de Rome à l’occasion de la fête de sainte
Pétronille, le cardinal Ricard, archevêque de Bordeaux, a rappelé devant
l’ambassadeur de France près le Saint-Siège, qu’il était important
d’être fidèle aux « valeurs de la République » que sont la liberté,
l’égalité et la fraternité.
« Nous vivons aujourd’hui à une époque, a
souligné le cardinal Ricard dans son homélie, où un certain nombre de
nos contemporains doutent que la fidélité soit possible ». Certains se
demandent ainsi, « dans un univers relativiste », si l’on peut « rester
au long des années fidèle à une personne dans le couple, à une cause, à
des idées », a-t-il relevé, tandis que « certains même vont plus loin et
suspectent la fidélité d’être une entrave à la liberté ».L’archevêque
de Bordeaux a soutenu que la fidélité était possible parce qu’elle était
« un don de Dieu ». Il a assuré qu'elle était « une œuvre créatrice »,
expliquant que « loin d’être une nostalgie paralysante qui nous rendrait
prisonniers du passé », elle « se vit dans le présent et nous tourne
vers l’avenir ».
Christians are ordinary people, but their hearts overflow with the joy that comes when we set out to fulfil, with the constant help of grace, the will of the Father. Christians don't see themselves as victims, underrated, or restricted in their behaviour. They walk head on high, because they are men and children of God.
Christians should be second to none as human beings. Those who follow Christ are able (not by their own merit but by the grace of God) to communicate to those around them what they at times suspect but cannot quite grasp: that true happiness, a genuine spirit of serving our neighbour, can only come by passing through the Heart of our Redeemer, perfectus Deus, perfectus homo.
Let us turn to Mary, our Mother, and the most excellent creature ever fashioned by God's hands. Let us ask her to make us humanly good so that our human virtues, woven into the life of grace, may become our best way of helping those who, with us, are working in the world to bring peace and happiness to all men.
"Sadness is the end product of
selfishness. If we truly want to live for God, we will never lack
cheerfulness, even when we discover our errors and wretchedness.
Cheerfulness finds its way into our life of prayer, so much so that we
cannot help singing for joy. For we are in love, and singing is a thing
that lovers do."
"American atheists welcomed Pope Francis’
comments that God redeems nonbelievers, saying that the new pontiff's
historic outreach is helping to topple longstanding barriers.
“The Lord has redeemed all of us, all of us, with the Blood of
Christ: all of us, not just Catholics. Everyone,” the pope told
worshipers at morning Mass on Wednesday. “‘Father, the atheists?’ Even
the atheists. Everyone!”
Francis continued, “We must meet one another doing good. ‘But I don’t
believe, Father, I am an atheist!’ But do good: we will meet one
Roy Speckhardt, executive director of the American Humanist
Association, said that although he has been skeptical of Francis'
outreach to the nonreligious, he welcomed Wednesday’s comments.
“I gather from this statement that his
view of the world's religious and philosophical diversity is expanding,”
Speckhardt said. “While humanists have been saying for years that one
can be good without a god, hearing this from the leader of the Catholic
Church is quite heartening."
He continued, “If other religious leaders join him, it could do much
to reduce the automatic distrust and discrimination that atheists,
humanists, and other nontheists so regularly face. “
Francis’ comments received a great deal of attention on social media,
with a number of people asking whether the Catholic leader believes
that atheists and agnostics go to heaven, too.
On Thursday, the Vatican issued an “explanatory note on the meaning to ‘salvation.'"
The Rev. Thomas Rosica, a Vatican spokesman, said that people who
aware of the Catholic church “cannot be saved” if they “refuse to enter
her or remain in her.”
At the same time, Rosica writes, “every man or woman, whatever their
situation, can be saved. Even non-Christians can respond to this saving
action of the Spirit. No person is excluded from salvation simply
because of so-called original sin.”
Rosica also said that Francis had “no intention of provoking a
theological debate on the nature of salvation,” during his homily on
Although the pope's comments about salvation surprised some, bishops
and experts in Catholicism say Francis was expressing a core tenant of
"Francis was clear that whatever graces are offered to atheists (such
that they may be saved) are from Christ," the Rev. John Zuhlsdorf, a
conservative Catholic priest, wrote on his blog.
"He was clear that salvation is only through Christ’s Sacrifice. In
other words, he is not suggesting – and I think some are taking it this
way – that you can be saved, get to heaven, without Christ."
Chad Pecknold, an assistant professor of theology at the Catholic
University of America, agreed with Zuhlsdorf, pointing out that the
pope’s comments came on the Feast of Saint Rita, the Catholic patron
saint of impossible things.
“The remarks about atheists show that there is even a saint for
atheists,” Pecknold said. “Including all of humanity, on this day
especially, remarks like that are almost called for.”
“To stress that the gospel redeems all people, including atheists, is
the teaching of the church,” he added. “This is an objective fact that
the church believes.”
Greg Epstein, the humanist chaplain at Harvard University, said
Francis' comments reflect “the interfaith and inter-community work many
of us nontheists are dedicated to.”
That said, Epstein hopes that lay Catholics are listening.
“I hope Catholics, and all people hearing the pope's statement, will
recognize that his words about atheists need to symbolize much more than
just a curiosity or an exception to the rule,” Epstein said. “If
someone thinks there are only a few atheists out there doing good just
like Catholics do, that's a major misunderstanding that can lead to
prejudice and discrimination.”
The pope’s comments come a few months after he told worshipers that
Catholics should be close to all men and women, including those who
don’t belong to any religious tradition.
"In this we feel the closeness also of those men and women who, while
not belonging to any religious tradition, feel, however the need to
search for the truth, the goodness and the beauty of God, and who are
our precious allies in efforts to defend the dignity of man, in the
building of a peaceful coexistence between peoples and in the careful
protection of creation,” Francis said shortly after his election as pope
Even atheists like David Silverman, president of American Atheists,
who has had an antagonistic relationship with the Catholic church,
welcomed the pope’s remarks.
“While the concept of Jesus dying for atheists is wrong on many
levels (especially given that Jesus himself promised hell for
blasphemers), I can appreciate the pope's `good faith' effort to include
atheists in the moral discussion,” Silverman said.
“Atheists on the whole want no part in Catholicism, of course, but we are all interested in basic human rights.”
human virtues are, I insist, the foundation for the supernatural ones.
These in turn provide us with constant encouragement to behave as good
human beings. In either case, it is not sufficient merely to want to
have these virtues. We have to learn how to practise them. Discite
benefacere, learn to do good. We need to make a habit of exercising each
virtue, by actually being sincere, truthful, balanced, calm and
patient... for love is proved by deeds and we cannot love God only by
word, but 'with deeds and in truth'."
Pope: the economic crisis has ethical roots, we need a global rethink of system
can not put "the idols of power, profit, money, over and above the
value of the human person." Unemployment "is spreading like wildfire in
large areas of the West and boundaries of poverty are spreading at an
alarming rate. And there is no worse material poverty, I am compelled to
emphasize, than that which does not allow people to earn their daily
bread and deprives them of the dignity of work. "
Vatican City (AsiaNews) -
"Rethinking solidarity", "returning to the centrality of man, to
a more ethical vision of human activities and relationships" for "a
global rethinking of the system" is a requirement made more pressing by the
current crisis, with "the phenomenon of unemployment spreading like
crisis, in fact, warns Pope Francis, "is not only economic and financial
but is rooted in an anthropological and ethical crisis" that puts
"the idols of power, profit, money, over and above the value of the human
that" above the business, logic and parameters of the marketplace, is a
human being", who must able to "live in dignity".
The meeting with the Centesimus Annus - Pro Pontifice Foundation, who have been holding an n international
conference on the theme "Rethinking Solidarity for Employment: The
Challenges of the Twenty-First Century", was an opportunity today for the
Pope's reflection on the actuality of the social
doctrine of the Church and the need to "combine Church teaching with
socio-economic development, which, being constant and fast, always presents us
with new aspects."
a reference to the problem addressed by the Foundation - established by Pope
John Paul II twenty years ago, and which bears the name of one of his
encyclical on work and the human person - Francis noted that "rethinking
solidarity" certainly "does not mean questioning recent Magisterium, the
foresight and actuality of which is increasingly coming to bear". It means "above all combining Church teaching
with socio-economic development, which, being constant and fast, always presents
new aspects for discussion". Secondly,
it means "deepening
and further reflecting on it, to bring out the entire fecundity of a value -
solidarity, in this case - that draws deeply from the Gospel, which is Jesus
Christ, and as such contains inexhaustible potential".
"The current economic and
social crisis adds urgency to this 'rethinking' and brings out the truth and relevance
of the Churches social teaching even more." Inside
the crisis is the phenomenon of unemployment, "the lack and of loss
employment, which is spreading like wildfire in large areas of the West and
which is alarmingly spreading the confines of poverty. And there is no worse
material poverty, I am compelled to emphasize, than that which does not allow people
to earn their daily bread and deprives them of the dignity of work. By now this
'something is wrong' no longer concerns only the South, but the entire planet. This
is why there is an ever greater need to 'rethink solidarity' no longer as
simple assistance to the poor, but as a global rethinking of the whole system,
such as finding ways to reform it and correct it in a manner consistent with
the fundamental human rights of all men.
We must restore this word 'solidarity', which is not well seen by the economic world
- as if it were a bad word - its well-deserved social citizenship".
"The current crisis is not
only economic and financial but is rooted in an anthropological and ethical
crisis. The idols of power, profit, money, over and above the value of the
human person, has become a basic mode of operation and decisive
criterion in organization. It is forgotten and people still forget that above
the business logic and parameters of the marketplace, there is the human being
and there is something which is due to man ,
by virtue of his profound dignity: the opportunity to live with dignity and
participate actively in the common good. Benedict XVI reminded us that every
human activity, even in the economic sphere, precisely because it is human, must
be structured and governed in an ethical manner. We must return to the centrality
of man, to more ethical human activities and relationships, without the fear that
in doing so we will lose something."
CHINA Marking World Day, Chinese pray for "unity" and "communion" with Universal Church by Bodi Jiao From
Shanghai to Beijing, marking the day dedicated to Our Lady of Sheshan
and the Church in China, the faithful gather to pray, attend Mass,
Eucharistic adoration and make pilgrimages. Feast day focuses on the
theme internal unity and communion with Catholics around the world. Six
years after the Letter, heartfelt gratitude of the faithful to Benedict
XVI still growing.
Shanghai (AsiaNews) - May 24 is
the special day devoted to prayer for the Church in China. It
is the feast of Our Lady of Sheshan, "Help of Christians", in
Shanghai. And yesterday coincided with the sixth anniversary of the invitation from
Pope emeritus Benedict XVI to Christians throughout the world to join in prayer
for Chinese Catholics, in the sacred month dedicated to the Virgin Mary.
Benedict XVI's Letter to Chinese
Catholics, continues to be - even today - a source of inspiration for the
faithful in China, urging them to be witnesses of truth, love and hope for
China today. So
we want to again thank His Holiness for his deep love and blessing given to the
Catholic Church in China.
To date a large number of dioceses
in China have organized various activities and religious services to celebrate
the feast of May 24, among others, Eucharistic adoration, the Rosary,
pilgrimages, celebrations of harvest, all directed to the unity of the Church
and communion with the Universal Church.
Yesterday morning, priests and
seminarians of the Sheshan seminary in the diocese of Shanghai, celebrated Mass
at the Marian shrine on top of the mountain on which one of the most important
places of worship in the country stands. The liturgy was
attended by thousands of faithful. They
prayed to Our Lady of Sheshan, asking her to intercede for the Church in China.
in this month of May, all the parishes of the city went on a pilgrimage to the
Shrine of Sheshan.
At the same time, several
priests, religious, seminarians and faithful of the Diocese of Zhouzhi, in
Shanxi Province, took part in Eucharistic adoration in the minor seminary, with
special prayers for the solidarity of the church in China and communion with
the Universal Church. Each
parish organized different religious activities. Likewise,
they made a pilgrimage to the mountains of Shanxi where there is a cross
dedicated to Our Lady of China.
And again, the Catholics of the
diocese of Beijing offered special prayers for the unity of the church in
yesterday, 24 May, many parishes promoted pilgrimages to the Marian grotto Sang
Yu Hou, dedicated to "Our Lady of Lourdes," which is located in a
small village in a mountainous area. According
to tradition, over the centuries the site has been a source of repeated
that is precisely the place where the community celebrated the victory of faith
in difficult times of persecution and, thanks to the fundamental help provided by
the Virgin Mary.
In conclusion, May
24 was a day of celebration in which Chinese Catholics have asked Our Lady of
China to pray for the Church. So
we want to ask everyone, together, for one last prayer for the unity of the church
in China, using the same words contained in the letter of the Holy Father
"Virgin Most Holy,
Mother of the Incarnate Word and our Mother, venerated in the Shrine of Sheshan
under the title "Help of Christians", the entire Church in China
looks to you with devout affection. We come before you today to implore
your protection. Look upon the People of God and, with a mother's care,
guide them, along the paths of truth and love, so that they may always
be a leaven of harmonious coexistence among all citizens.
Sustain all those in
China, who, amid their daily trials, continue to believe, to hope, to love. May
they never be afraid to speak of Jesus to the world and of the world to Jesus.
(Vatican Radio) Pope Francis has invited Catholics around the world to
pray on Friday especially for the Church in China. Noting that May 24th
marks the feast of Our Lady Help of Christians, who is venerated in a
special way at the shrine of Sheshan near Shanghai, the Pope at his
general audience this week prayed that Chinese Catholics would “continue
to believe, hope, love” and never be afraid to speak about their faith.
Quoting from a prayer written especially for the Church in China by
his predecessor, Benedict XVI, Pope Francis asked Our Lady to support
Catholics there and to help the Church grow in faithfulness to the
Successor of Peter and in service to all the Chinese people.
"Ernakulam - The Indian Christians mobilize for their confreres in
Syria which has caused since the beginning of the civil war more than
90,000 victims and refugees continue to increase. The Syrian Christians
are suffering along with the population because of displacement and
poverty, and it is estimated that over a million and a half Syrians have
emigrated. Due to this alarming situation, the Jacobite Church in
Kerala, linked to the Syriac Orthodox Patriarchate of Antioch, has
launched a collection of humanitarian aid for the assistance to the
Christian communities in Syria. "The fight has become increasingly
violent and has damaged most of the churches and Christian properties in
Syria," explains a note sent to Fides Agency by the Jacobite Church.
All the communities of the faithful in Kerala are contributing
generously to the collection, which will be led by Catholicos Baselios
Thomas I, leader of the Jacobite Church in India. In the coming weeks a
delegation of the Church will carry out a solidarity mission in Syria
and will deliver the aid. The Christian communities in India, of all
denominations, express sympathy and concern for the delicate, unresolved
matter regarding the kidnapping of two Syrian bishops.The Jacobite
Syriac Church, one of the various Christian churches founded in India by
the preaching of St. Thomas the Apostle, is an integral part of the
Syriac Orthodox Church, and the Patriarch of Antioch as its supreme
head. The head of the Church in India is the "Catholicos of the East",
currently Baselios Thomas I, and its seat is in the state of Kerala in
Pope: pray for Chinese Catholics that they may "never be afraid to speak of Jesus to the world and the world to Jesus" At
the General audience, Francis speaks of the "duty" to evangelize that
belongs to every Christian: the Spirit urges us to preach the Good News
“courageously, loudly" and to all.
"Once a person is striving to improve in the human
virtues, his heart is already very close to Christ. If he is a
Christian, he will realise that the theological virtues (faith, hope and
charity) and all the other virtues which God's grace brings with it are
an encouragement never to neglect the good qualities he shares with so
many of his fellow men."
"Not to share one's goods with the poor is to rob them".
Pope Francis has called on world leaders to put an end to the
"cult of money" and to do more to help the poor, warning that insecurity
was rising in many regions of the world and the "joy of life" was
diminishing in developed countries.
"The worship of the golden
calf of old has found a new and heartless image in the cult of money and
the dictatorship of an economy which is faceless and lacking any truly
human goal," Francis said in an address to ambassadors to the Vatican on
Francis said that radical free-market ideologies had
created "a new, invisible, and at times virtual, tyranny" and human
beings "considered as consumer goods" and called for global financial
reform that would benefit everyone.
"Solidarity, which is the
treasure of the poor, is often considered counterproductive, opposed to
the logic of finance and the economy. While the income of a minority is
increasing exponentially, that of the majority is crumbling," he said.
encourage the financial exports and the political leaders of your
countries to consider the words of St John Chrysostom "Not to share
one's goods with the poor is to rob them", he said.
pope, formerly the archbishop of Buenos Aires Jorge Mario Bergoglio,
became a powerful voice on the side of the poor during his homeland's
devastating economic crisis.
Vatican Bank, a centre of scandals for decades, is to launch its own
website and publish its annual report in an effort to increase
transparency, its new president said.
Ernst von Freyberg told the
bank's employees of the changes, which should be in place by the end of
the year, this week, according to Vatican Radio.
He also said
the bank, formally known as the Institute for Works of Religion (IOR)
and dubbed the world's most secretive bank by Forbes magazine, had also
hired an auditing firm to make sure it meets international standards
against money laundering.
Freyberg was appointed in February to take the place of Ettore Gotti Tedeschi who was fired last May.
Tedeschi said he was dismissed because he wanted more transparency but
the board, made up of international financial experts, said he had
neglected basic management responsibilities and alienated staff.
abrupt departure, along with the arrest of Pope Benedict's butler for
stealing confidential papal documents, came during a leaks scandal that
shook the Vatican last year and contributed to Benedict's decision to
The Vatican has been trying to shed its image as a murky
financial centre since 1982, when Roberto Calvi, known as "God's Banker"
because of his links to the Vatican, was found hanging from London's
Calvi was head of the Banco Ambrosiano, then Italy's largest private bank, which collapsed in a fraudulent bankruptcy.
The Vatican bank owned part of the Ambrosiano.
July, a European anti-money laundering committee said the Vatican Bank
failed to meet all its standards on fighting money laundering, tax
evasion and other financial crimes.
The report by Moneyval, a
monitoring group of the 47-nation Council of Europe, found the Vatican
had passed only nine of 16 "key and core" aspects of its financial
Established in 1541, the Church of Mary Immaculate Conception is one of the earliest churches built in Goa. Located at the heart of Panaji, this majestic church is a prominent landmark of the city. The great bell at the church is acclaimed as the second largest bell in the world. Known as the Bell of the Inquisition, this bell was previously a part of the Church of Our Lady of Grace in Old Goa. The main altar dedicated to Mary Immaculate is flanked by two altars on either side. The left altar is dedicated to Jesus Crucified while the right one honors Our Lady of the Rosary. At the side of each altar is a marble statue, one of St Peter and one of St Paul. The Chapel of St. Francis Xavier, located to the south of the main altar, houses a glass-encased statue of him. On 8th December every year, devotees flock to the church in large numbers to attend the Feast of the Immaculate Conception. The feast is a celebration of the conception of Lord Jesus by Mother Mary.
"Neither the decent human lives of those who, through no fault of their
own, do not know Christ, nor the lives of Christians, should be odd or
strange. The human virtues which we are considering today lead us, each
and every one of them, to the same conclusion. That man is truly human
who strives to be truthful, loyal, sincere, courageous, temperate,
generous, serene, just, hard-working, patient. Such behaviour may be
difficult to achieve, but it can never be strange. If some people find
it surprising, it is because their eyes have grown dim and they are
clouded by a hidden cowardice and a lack of determination."
"Put not the slightest trust in those who present the virtue of humility
as something degrading, or as a virtue condemning us to a permanent
state of dejection. To know we are made of clay, riveted together again,
is a continual source of joy. It means acknowledging our littleness in
the eyes of God: a little child, a son. Can there be any joy to compare
with that of the person who, knowing himself to be poor and weak, knows
also that he is a son of God? Why do we men become dejected? It is
because life on earth does not go the way we had hoped, or because
obstacles arise which prevent us from satisfying our personal ambitions."
majority of the men and women of our time continue to live daily in
situations of insecurity, with dire consequences. Certain pathologies
are increasing, with their psychological consequences; fear and
desperation grip the hearts of many people, even in the so-called rich
countries; the joy of life is diminishing; indecency and violence are on
the rise; poverty is becoming more and more evident. People have to
struggle to live and, frequently, to live in an undignified way. One
cause of this situation, in my opinion, is in the our relationship with
money, and our acceptance of its power over ourselves and our society.
Consequently the financial crisis which we are experiencing makes us
forget that its ultimate origin is to be found in a profound human
crisis. In the denial of the primacy of human beings! We have created
new idols. The worship of the golden calf of old (cf. Ex 32:15-34)
has found a new and heartless image in the cult of money and the
dictatorship of an economy which is faceless and lacking any truly
The worldwide financial and economic crisis seems to
highlight their distortions and above all the gravely deficient human
perspective, which reduces man to one of his needs alone, namely,
consumption. Worse yet, human beings themselves are nowadays considered
as consumer goods which can be used and thrown away. We have begun a
throw away culture. This tendency is seen on the level of individuals
and whole societies; and it is being promoted! In circumstances like
these, solidarity, which is the treasure of the poor, is often
considered counterproductive, opposed to the logic of finance and the
economy. While the income of a minority is increasing exponentially,
that of the majority is crumbling. This imbalance results from
ideologies which uphold the absolute autonomy of markets and financial
speculation, and thus deny the right of control to States, which are
themselves charged with providing for the common good. A new, invisible
and at times virtual, tyranny is established, one which unilaterally
and irremediably imposes its own laws and rules. Moreover, indebtedness
and credit distance countries from their real economy and citizens from
their real buying power. Added to this, as if it were needed, is
widespread corruption and selfish fiscal evasion which have taken on
worldwide dimensions. The will to power and of possession has become
Concealed behind this attitude is a rejection of ethics, a
rejection of God. Ethics, like solidarity, is a nuisance! It is
regarded as counterproductive: as something too human, because it
relativizes money and power; as a threat, because it rejects
manipulation and subjection of people: because ethics leads to God, who
is situated outside the categories of the market. These financiers,
economists and politicians consider God to be unmanageable, unmanageable
even dangerous, because he calls man to his full realization and to
independence from any kind of slavery. Ethics – naturally, not the
ethics of ideology – makes it possible, in my view, to create a balanced
social order that is more humane. In this sense, I encourage the
financial experts and the political leaders of your countries to
consider the words of Saint John Chrysostom: “Not to share one’s goods
with the poor is to rob them and to deprive them of life. It is not our
goods that we possess, but theirs” (Homily on Lazarus, 1:6 – PG 48, 992D).
There is a need for financial reform along ethical lines
that would produce in its turn an economic reform to benefit everyone.
This would nevertheless require a courageous change of attitude on the
part of political leaders. I urge them to face this challenge with
determination and farsightedness, taking account, naturally, of their
particular situations. Money has to serve, not to rule! The Pope loves
everyone, rich and poor alike, but the Pope has the duty, in Christ’s
name, to remind the rich to help the poor, to respect them, to promote
them. The Pope appeals for disinterested solidarity and for a return to
person-centred ethics in the world of finance and economics.
part, the Church always works for the integral development of every
person. In this sense, she reiterates that the common good should not
be simply an extra, simply a conceptual scheme of inferior quality
tacked onto political programmes. The Church encourages those in power
to be truly at the service of the common good of their peoples. She
urges financial leaders to take account of ethics and solidarity. And
why should they not turn to God to draw inspiration from his designs?
In this way, a new political and economic mindset would arise that would
help to transform the absolute dichotomy between the economic and
social spheres into a healthy symbiosis.
and simplicity are two marvellous human virtues which enable men to
take in the message of Christ. On the other hand, all that is tangled
and complicated, the twisting and turning about one's own problems, all
this builds up a barrier which often prevents people from hearing Our
Lord's voice. Remember Christ's reproach to the Pharisees: they had
enmeshed themselves in a maze-ridden world which made them pay tithes of
mint, dill and cumin, while neglecting the most essential duties of the
law, of justice and of faith. They were careful to strain everything
they drank so as not to let even a mosquito pass, and they ended up
swallowing a camel."
Cardeal Turkson: "Agir juntos por um sistema financeiro orientado ao bem comum"
Cidade do Vaticano (RV)
- "A sociedade civil, as multinacionais e os Estados devem agir juntos
por um sistema financeiro orientado ao bem comum", foi o que disse o
Presidente do Pontifício Conselho da Justiça e da Paz, Cardeal Peter
Kodwo Appiah Turkson, durante a conferência sobre ética bancaria
realizada, nesta segunda-feira, na sede desse organismo, em Roma.
empresários e economistas concordam que é preciso trabalhar por uma
maior distribuição da riqueza, mas sobre as maneiras, as opiniões são
O valor da subsidiariedade não é negociável e por isso
requer uma maior abertura por parte dos operadores financeiros. Segundo o
purpurado, "o conceito de solidariedade europeia está em declínio, pois
se afirmam comportamentos nacionalistas míopes que ameaçam o projeto da
"Temos que tentar realmente chegar à raiz da
crise. Em nossa opinião, seria ideal começar com a supervisão de um
país, do sistema bancário de uma nação", frisou ainda o Cardeal Turkson.
o presidente da Uniapac Europa (Organização Internacional de
Empresários Cristãos), Burkhard Leffers, "é preciso manter uma política
mais rígida e colocar as finanças públicas no lugar, não obstante o
risco de tensões sociais". "Se olharmos para trás na história, a dívida
pública tem sempre aumentado", disse ele.
Segundo o economista Luigi
Becchetti "a Europa precisa perceber que hoje o perigo de inflação na
globalização não existe e deve fazer muita oferta de moeda para fazer o
dinheiro chegar diretamente às famílias e empresas, e não apenas aos
O objetivo é ajudar os pobres, garantir a paz e o respeito
pela Criação. Três conceitos que levaram o Papa a escolher o nome
Justice and Peace Council: 'Banking on the Common Good'
(Vatican Radio) A international colloquium on the theme ‘Banking on the
Common Good’ is taking place in the Vatican on Monday, with discussions
focused on how to bring ethical values to bear on the world’s financial
and monetary systems.
Jointly sponsored by the Pontifical Justice
and Peace Council and several institutes supporting a values based
economy, the colloquium took as its starting point a recent document
from the Council which explores the roots of the global financial
crisis.In a key note speech, the president of the Pontifical Council,
Cardinal Peter Turkson from Ghana, said the past five years of economic
crisis have shown there is an urgent need to restore public trust in the
banks and other financial institutions. This can only be done, he said,
if their activities are more focused on the common good and if there is
some form of effective governance to make sure this goal is achieved.
Turkson highlights the imbalance between a rapid globalisation of the
world's economic system and the lack of a corresponding political
authority to monitor this global phenomenon...."
"This morning, on the avenue, my death was walking next to me, under
the plane-trees. I came back home, lied on the bed. My death looked
tired as much as I was. A few minuts later, I woke up, made a coffee and
opened a poems book. Some light came out from the book. I think it was
at this moment that my death left the appartment, crossing the door,
without noise. It was not her time, and perhaps she was depressed by the
beauty of a few words, yes, perhaps the death doesn't support books and
prefers the head ache maker television."
"The fruit of our prayer today should be the conviction that our journey
on earth, at all times and whatever the circumstances, is for God; that
it is a treasure of glory, a foretaste of heaven, something marvelous,
which has been entrusted to us to administer, with a sense of
responsibility, being answerable both to men and to God. But it is not
necessary for us to change our situation in life. Right in the middle of
the world we can sanctify our profession or job, our home life, and
social relations — in fact all those things that seem to have only a
worldly significance." (Friends of God, 53-54)
"É um tema do qual me fui apercebendo, durante anos, ao ler um livro de um autor italiano, com um título muito sugestivo: Teologia del fallimento, ou seja, teologia do fracasso,
onde se expõe como Jesus entrou em paciência. Na experiência do limite,
no diálogo com o limite, forja-se a paciência. Às vezes, a vida
leva-nos não a «fazer», mas sim a «padecer», suportando, sustentando as
nossas limitações e as dos outros. Transitar a paciência é
apercebermo-nos de que o que amadurece é o tempo. Transitar em paciência é deixar que o tempo paute e amasse as nossas vidas".
"Transitar em paciência implica aceitar que a vida é isso: uma
aprendizagem contínua. Quando uma pessoa é nova, julga que pode mudar o
mundo; e isso está certo, tem de ser assim. Mas, depois, quando procura,
descobre a lógica da paciência na própria vida e na dos outros. Transitar em paciência é assumir o tempo e deixar que os outros façam a sua vida.
Um bom pai, tal como uma boa mãe, é aquele que vai intervindo na vida
do filho o suficiente para lhe marcar as pautas de crescimento, para o
ajudar, mas que depois sabe ser espetador dos fracassos próprios e
alheios, e os supera".
"... segurar o papagaio [de papel] assemelha-se à atitude que é
preciso ter perante o crescimento da pessoa: em dado momento, é preciso
dar-lhe corda, porque «rabeia». Dito de outra maneira: é preciso dar-lhe
tempo. Temos de saber pôr o limite no momento justo. Mas, outras vezes,
temos de saber olhar para o outro lado e fazer como o pai da parábola,
que deixa que o filho se vá embora e desperdice a sua fortuna, para que
faça a sua própria experiência"
"Quantas vezes, na vida, é preciso travar, não querer atingir
tudo de repente! Transitar na paciência pressupõe todas essas coisas: é
claudicar da pretensão de querer solucionar tudo. É preciso fazer um
esforço, mas entendendo que uma pessoa não pode tudo. Há que relativizar
um pouco a mística da eficácia".
"“God is love, and he who abides in love abides in God, and God abides in him”
(1 Jn 4:16). These words from theFirst Letter of John express
with remarkable clarity the heart of the Christian faith: the Christian image of
God and the resulting image of mankind and its destiny.
united into a single precept this commandment of love for God and the
commandment of love for neighbour found in the Book of Leviticus: “You
shall love your neighbour as yourself” (19:18; cf. Mk 12:29-31). Since
God has first loved us (cf. 1 Jn 4:10), love is now no longer a mere
“command”; it is the response to the gift of love with which God draws near to
In a world where the name of God is sometimes associated with vengeance or even
a duty of hatred and violence, this message is both timely and significant."
"A dor não é uma virtude em si mesma, mas o modo como é assumida
pode ser virtuoso. A nossa vocação é a plenitude e a felicidade, e,
nessa busca, a dor é um limite. Por isso, o sentido da dor só é
entendido plenamente através da dor de Deus feito Cristo...
Por isso, a solução passa por entender a Cruz como semente de ressurreição. Toda a tentativa de suportar a dor obterá resultados parciais, se não for fundamentada na transcendência. É uma dádiva entender e viver a dor em plenitude. Mais ainda: viver em plenitude é uma dádiva...
Tanto a dor física como a espiritual puxam para dentro, onde ninguém pode entrar; implicam uma dose de solidão. Do
que a pessoa precisa é de saber que alguém a acompanha, que gosta dela,
que respeita o seu silêncio e reza para que Deus entre nesse espaço que
é pura solidão".
Christianity thatgoes to the roots realize that it has everything to dowith aradical sensibilityto suffering.It has to dowith aradical encounterwiththose who livean experience ofpassion... Jesushadcom-passion of the crowds...andactedaccording toLove...
O Papa afirmou esta quarta-feira que «ninguém é dono da
verdade» e estimulou os católicos a seguirem o exemplo da
evangelização feita por S. Paulo, que foi um «construtor de pontes» e
não de «muros».
«A verdade não entra numa enciclopédia. A verdade é um
encontro; é um encontro com a Suma Verdade: Jesus, a grande verdade.
Ninguém é dono da verdade. A verdade recebe-se no encontro», disse
Francisco, citado pelo portal de notícias da Santa Sé.
À imagem de Cristo, «que falou com todos», o cristão
que anuncia o Evangelho deve «escutar todos», tendo presente que a
Igreja “não cresce com proselitismo”, mas pela «atração, pelo seu
testemunho, pela sua pregação».
«Os cristãos que têm medo de fazer pontes e preferem
construir muros são cristãos inseguros da própria fé, não seguros de
Jesus Cristo», frisou Francisco na missa a que presidiu na Casa de
Praça de S. Pedro. Vaticano, 8.5.2013. Foto: REUTERS/Stefano Rellandini
Quando os católicos perdem a «coragem apostólica»,
prosseguiu, a Igreja perde a «fecundidade» porque deixa de «ir às periferias,
onde tantas pessoas são vítimas da mundanidade, da idolatria, de
Depois da missa o Papa foi acolhido por cerca de 80 mil
pessoas que o aguardavam na Praça de São Pedro para a audiência geral,
que Francisco continuou a dedicar ao Credo, fórmula com os enunciados
principais da fé professada pelos católicos.
Francisco depõe flores na imagem de Nossa Senhora de Luján, padroeira
da Argentina. Praça de S. Pedro. Vaticano, 8.5.2013. Foto:
«O cristão é uma pessoa que pensa e age segundo Deus,
segundo o Espírito Santo. Mas faço-me uma pergunta: e nós, pensamos
segundo Deus? Agimos segundo Deus?» Ou deixamo-nos guiar por tantas
outras coisas que não são propriamente Deus? Cada um de nós deve
responder a isto no fundo do seu coração», acentuou.
Após a audiência geral, o Papa recebeu cerca de 900
religiosas de todo o mundo, que participam na assembleia geral da União
Internacional das Superioras Gerais.
A pobreza deve ser entendida como «superação de todos
os egoísmos na lógica do Evangelho que ensina a confiar na Providência
de Deus», apontou.
«Pobreza como indicação a toda a Igreja que não somos
nós a construir o Reino de Deus, não são os meios humanos que o fazem
crescer, mas é principalmente o poder, a graça do Senhor, que opera
através da nossa fraqueza», explicou.
Para Francisco a pobreza revela-se através da
«solidariedade, a partilha e a caridade», bem como na «sobriedade e
alegria pelo essencial», a par da vigilância face aos «ídolos materiais
que obscurecem o sentido autêntico da vida». «A pobreza teórica não nos serve. A pobreza
aprende-se tocando a carne de Cristo pobre, nos humildes, nos pobres,
nos doentes, nas crianças», vincou.
A «castidade», por seu lado, é um «carisma precioso» que faz resplandecer o «primado de Deus» e que se associa à maternidade.
«A consagrada é mãe, deve ser mãe e não
"solteirona". Desculpem-me se falo assim, mas é importante esta
maternidade da vida consagrada, esta fecundidade. Esta alegria da
fecundidade espiritual anime a vossa existência», apelou.
do papa Francisco na cabeça de uma jovem. Praça de S. Pedro. Vaticano,
8.5.2013. Fotos: AP Photo/Alessandra Tarantino, REUTERS/Stefano
«Sabei sempre exercitar a autoridade acompanhando,
compreendendo, ajudando, amando; abraçando todos e todas, sobretudo as
pessoas que se sentem sós, excluídas, áridas, as periferias existencais
do coração humano. Tenhamos o olhar orientado para a Cruz. Ali se
coloca toda e qualquer autoridade na Igreja, onde aquele que é o Senhor
se faz servo até ao dom total de si mesmo», declarou.
how Our Lord comes into the world, just like every other human being.
He spends his childhood and adolescence in a village in Palestine, where
he is no different from his fellow villagers. Time and again in his
public life we hear echoes of his everyday existence in Nazareth. He
speaks about work. He is concerned to see that his disciples rest. He
makes a point of meeting people of every sort and never refuses to talk
with anyone. To his followers he expressly indicates that they should
not hinder children from coming to him. Recalling perhaps memories of
his own childhood he uses the example of the children playing in the
all this is quite normal, natural and straightforward? Surely it can be
lived in ordinary life? What happens is that people tend to get used to
what is plain and ordinary and, without realising it, they begin to
look for what is showy and artificial. You will have come across
examples of this, as I have, as when for instance you remark on the
beauty of some freshly cut roses, with delicately fragrant petals, and
someone comments 'They look so perfect, they must be artificial!'"
have been speaking about human virtues. Now perhaps some of you might
wonder: if I behave in this way, will it not involve cutting myself off
from my normal environment? Isn't it something alien to the everyday
world? No. Nowhere is it written that Christians should be strangers to
the world. Our Lord Jesus by his deeds and by his teaching has bestowed
praise on another human virtue which is particularly dear to me, the
virtue of naturalness or simplicity."
"I would recall the prayer asking
God to make us instruments of his
peace, to be able to bring his love wherever there is
hatred, his mercy wherever there is hurt, and true
faith wherever there is doubt. For our part, let us
in asking God to enlighten
all leaders so that, besides caring for the proper material
welfare of their peoples, they may secure for
them the precious gift of peace, break down the walls
which divide them, strengthen the bonds of mutual
love, grow in understanding, and pardon those who
have done them wrong; in this way, by his power
and inspiration all the peoples of the earth will experience
fraternity, and the peace for which they long
will ever flourish and reign among them.
With this prayer I express my hope that all will
be true peacemakers, so that the city of man may
grow in fraternal harmony, prosperity and peace."
person is prudent not because he never makes a mistake, but because he
corrects his errors. He shows his prudence in preferring to miss the
mark twenty times rather than give in to an easygoing 'do nothing'
attitude. He won't rush into things foolishly or behave with absurd
rashness. He will run the risk of his decisions. Fear of failure will
not make him give up in his effort to do good. As we go through life we
find ourselves coming across people who are objective and know how to
weigh things up, who don't get heated or try to tip the balance towards
that which favours them. Almost instinctively, we find ourselves
trusting such people, because, unassumingly and quietly, they always act
in a good and upright manner.
open-hearted virtue is indispensable for Christian living. But the
highest goal of prudence is not social harmony or the peace which
results from not creating friction. The fundamental motive behind
prudence is to fulfil the will of God who wants us to be straightforward
without being childish, friends of truth but never bewildered or
superficial. 'The prudent heart shall possess knowledge', the knowledge
given by God's Love, that ultimate knowledge which can save us and bring
to all creation the reward of peace and understanding and, to each
soul, eternal life."
prudent the first step is to acknowledge our own limitations. This is
the virtue of humility. Through it, we admit that in certain matters we
cannot cover everything, that in so many cases we cannot take in all the
circumstances that have to be borne in mind in order to make a fair
judgement. So, we look for advice; but not from just anyone. We go to a
person with the right qualities, to someone who wants to love God as
sincerely as we do and who tries to follow him faithfully. It is not
enough to ask just anyone for their opinion. We must go to a person who
can give us sound and disinterested advice.
we have to judge, because as a rule, prudence demands that we come to a
suitable decision, and promptly. Though at times it is prudent to delay
a decision until all the factors that should influence our judgement
have been brought together, on other occasions it would be very
imprudent not to begin to carry out immediately what we see needs to be
done. This is specially true when the good of others is at stake."
In the end, we see clearly the need to propose
and promote a pedagogy of peace. This calls for a
rich interior life, clear and valid moral points of reference,
and appropriate attitudes and lifestyles. Acts
of peacemaking converge for the achievement of the
common good; they create interest in peace and cultivate
peace. Thoughts, words and gestures of peace
create a mentality and a culture of peace, and a respectful,
honest and cordial atmosphere. There is
a need, then, to teach people to love one another,
to cultivate peace and to live with good will rather
than mere tolerance. A fundamental encouragement
to this is “to say no to revenge, to recognize injustices,
to accept apologies without looking for them,
and finally, to forgive”, in such a way that mistakes
and offences can be acknowledged in truth, so as to
move forward together towards reconciliation. This
requires the growth of a pedagogy of pardon. Evil is
in fact overcome by good, and justice is to be sought
in imitating God the Father who loves all his children
(cf. Mt 5:21-48). This is a slow process, for it
presupposes a spiritual evolution, an education in
lofty values, a new vision of human history. There is
a need to renounce that false peace promised by the
idols of this world along with the dangers which accompany
it, that false peace which dulls consciences,
which leads to self-absorption, to a withered existence
lived in indifference. The pedagogy of peace,
on the other hand, implies activity, compassion, solidarity,
courage and perseverance.
"Gunned down in 1980 while
celebrating Mass, Romero was openly sympathetic to “liberation
theologians” and those who fought political repression and injustice.
Wrote David Gibson for Religion News Service: “But the news that
Pope Francis, just six weeks on the job, has cleared the way for the
long-stalled canonization of [Romero] is a stunner that sends another
important signal about the new pope’s priorities.”
Gibson quoted Jesuit theology professor Fr. Harvey Egan:
“Sainthood is often as much about politics and image as anything else.
It’s not surprising to me that this present pope, being from South
America, having the same inclinations as Romero, would unblock the
process and say, ‘Push his cause through,’ and I think rightly so.”
Romero championed the poor and human rights during the bloody war
in El Salvador. A right-wing death squad gunned him down while he was
at the altar. There is a famous black-and-white photo that shows Romero
slumped on the floor, surrounded by nuns. Being proliberation had its
Although Romero was instantly hailed as a martyr, his cause did
not sail smoothly, partly, it is surmised, because then Pope John Paul
II and his doctrinal enforcer Josef Cardinal Ratzinger (who would later
become Pope Benedict XVI) were not too fond of left-leaning liberation
In the 1980s, here in the Philippines where many militant clergy,
religious and Church workers fought against the excesses of martial
rule, Romero was an icon. He was an inspiration to priests, nuns and
bishops who strode the fine line. And then the name Romero seemed to
have vanished in the Church firmament.
The good news is that two weeks ago, Archbishop Vincenzo Paglia, a
Vatican official who is in charge of Romero’s cause, announced that he
and the Pope had met on the matter and that Romero’s case was now
“unblocked.” In other words, proceed.
Martyrdom, in Church parlance, means dying for one’s faith and
not for some ideological or political reasons. Martyrdom can be a fast
path to beatification (the process before canonization). The usual
requirements can be waived and only one miracle—instead of two—is
required for sainthood."
The message stressed on to organize the unorganized workers in some format in order to secure justice.
By Bijay Kumar Minj
Indian bishops have asked Church organizations and dioceses to
promote a social security scheme and just wages among unorganized
workers at all levels to ensure worker's rights, especially of migrants
The May Day message from the Catholic Bishops'
Conference of India (CBCI) stressed on to organize the unorganized
workers in some format in order to secure justice.
It said that
the Compendium of Social Doctrine of the Church states that workers'
unions are “a positive influence" for social order and solidarity and
are therefore an "indispensable element of social life.”
message from CBCI Labor Commission also asked to create a pastoral desk
in each diocese to cater to the needs of the inter-state migrant workers
to promote their spiritual and social integration.
Vadassery, Commission secretary, said in order to intervene meaningfully
in the issues of the poor workers of our country "we need to strengthen
these national movements and regional structures under each Catholic
"We bargain and fight for just wages for all the
employees of our country, we also struggle hard to ensure just wages for
the employees in the Church's institutions," he said.
security for the employees in our institutions is also the special
concern of the Church. Therefore CBCI has come forward with Mazdoor
Suraksha Yojana (MSY), for Church workers across the country.
is a contributory pension scheme that deposits minimum of Rs.1000 for
the employee and the government also contributes. At the age of sixty
(60) Governments through Pension Fund Regulatory and Development
Authority (PFRDA) will give pension for staff and family. During the
period of employment the worker is covered under life insurance also.
CBCI promotes this scheme in the civil society as well as within Church
institutions because Right to Work and right to rest are the
fundamental rights of every human being, the priest said.
The May Day message also urged to combat the child labor and promote just wages.