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Posted on 09/17/2019 00:48 AM (CNA Daily News)
Vatican City, Sep 16, 2019 / 04:48 pm (CNA).- For the next two months, most of the ink spilled by Catholic journalists will be dedicated to the Amazon, and especially the three-week Rome meeting of bishops in October that will discuss the region. But while the Amazon synod of bishops holds popular attention, some astute Church-watchers wll be more attentive to the emerging controversy surrounding a different synod, to be held in Germany.
The pan-Amazonian synod has become the latest battleground in the long series of internecine conflicts that have plagued the Church in recent years. Conservative figures have decried the synod’s preparatory documents as pantheistic heterodoxy, while progressive Churchmen have cast the meeting as the occasion of some kind of new beginning for the Church, after which, at least one bishop has said, “nothing will be the same.”
At issue, at least theoretically, are two loaded topics in the Church’s life: the possibility of ordaining married men to the priesthood, and the quagmire surrounding questions of “inculturation,” which ask how the Gospel can be expressed in diverse cultural settings.
The topic of ordaining married men is on the table because the remoteness of some Amazon villages, which almost never see a priest, has led to the suggestion that ordained “viri probati,” older, married men, could make it possible for more Catholics to have access to the sacramental life.
But there is concern among some that considering the possibility of married priests in the Amazon region, where priests are few, will lead to widespread adoption of the practice, and the loss of the custom of clerical celibacy. There is also concern that a broadly applied dispensation from the obligation of priestly celibacy will stir-up the simmering debate over ordaining women to the diaconate, and even the officially settled argument over ordaining women as priests.
While most proponents of the possibility say their sights are fixed only on the problems of Amazonia, critics are skeptical. Among advocacy groups, intellectuals, and even a few bishops, heated rhetoric has begun to fly.
As the synod grows closer, the rhetoric will grow only more intense, from all corners of the Church.
Rome will host an entire cottage industry of pundits in the weeks preceding the synod, and “experts,” from both the left and the right, will hold symposia and conferences, trying to make the case that the synod matters, that their opponents are wrong and that, whatever their viewpoint, it is the only legitimately Catholic perspective on the matters at hand.
The pan-Amazonian synod, in short, is likely to follow the playbook that has characterized the two most recent synods in Rome, beginning with the 2015 Synod on the Family. After that meeting, which is best remembered for a fracas over divorce and communion, a 2018 synod on youth and young people was similarly polemical.
The conflicts surrounding synods are unfortunate, for at least two reasons. In the first place, they distract from the sincere and earnest conversation that might take place among bishops about critical issues.
Synods are supposed to be conversations, and the topics discussed are usually ones about which many people in Church leadership or pastoral ministry have something to contribute, or something to learn. The Amazon region, in which Pentecostalism is overtaking Catholicism, in which child labor and human trafficking are serious issues, and deforestation threatens whole communities, is in need of the Church’s leadership and pastoral presence. A conversation, rather than a debate, over the issues in the Amazon would be of real benefit to the Church there. But conflict over hot-button issues, and a sense that the synod is a gladiatorial contest between warring sides, is likely to blunt that conversation.
Conflict over synods of bishops is unfortunate mostly because there is very little to be gained from it. Synod assemblies are low-stakes affairs: synods have no power, they can not make policies or declare doctrine or do anything, except publish documents to be reviewed by the pope as he formulates his thoughts on the topic under discussion. Synods are consultative conversations. They do not bind the pope, or instruct him. They just offer the advice of a usually diverse-thinking assembly of leaders.
Synods have grown contentious because Pope Francis used his 2016 post-synodal document Amoris laetitia to signal an openness to the possibility that divorced and remarried people could, under certain circumstances, receive the Eucharist while remaining in a sexual relationship. That suggestion has been extremely divisive, and because it is associated with the family synod of 2015, at least some bishops have begun to treat synods as though they are convened to legislate for the Church.
They are not convened for that purpose.
And the pope could have introduced his ideas about divorce, remarriage, and the Eucharist in any way he chose. He happened to do it in a post-synodal document, but not because the synod in some way freed him to do so, or mandated that he do so. It is sometimes suggested that the synod gave him some political cover, but since the idea did not have full-throated support from the synod’s participants, the hypothesis seems flimsy.
In short, nothing about the synod compelled, authorized, or permitted the pope to teach as he did. But because of Amoris laetitia, and the controversial synod of 2015, pundits seem now to characterize each synod not as an exchange of ideas, but as a battle for the pope's endorsement.
While the stakes of the pan-Amazonian synod are far lower than they’re usually perceived, the stakes of a showdown over a synod in German are much higher than has likely been realized by many Catholics.
The German bishop are planning a two-year “synodal pathway” in the country. The idea is to bring bishops together with lay people, especially those associated with the Central Committee of German Catholics, to pass “binding resolutions,” on controversial topics, including sexual morality and clerical leadership.
The planned synod in Germany is not intended to be a conversation. It is intended to redefine the course of Christianity in Germany, even while giving new consideration to long-established points of Christian doctrine.
The Vatican has warned the German bishops not to continue with their plans, noting that a synod of the type planned by the Germans would disrupt the Church’s life, and could cause a catastrophe by denying the Church’s doctrinal teaching.
But the German bishops, under the leadership of Cardinal Reinhard Marx, have insisted that the synod will proceed, and that the Vatican simply doesn’t understand what’s at stake.
Marx will meet with Vatican officials this week. The cardinal hopes to persuade the Vatican to allow him to proceed with his plans. He is not in a position to back down, because he has assured the Central Committee of German Catholics, which includes advocates of same-sex marriage, that they will have a deliberative voice in the future of the German Church. Relenting, for Marx, would likely mean losing his support among secular German figures, and, by admitting that the Vatican was right, falling out of favor among the Churchmen who support him.
Cardinal Marx, by some estimates, seems to be playing a kind of ecclesiastical game of chicken with the Vatican, and betting that the pope’s Curia will back down before he does.
But if the Vatican does not relent, and the Germans push forward, a great deal is at stake: some experts have suggested that if the Germans proceed with their synodal path in defiance of instructions from Pope Francis and the Vatican, they run the risk of being declared in schism.
At the moment, Marx seems unintimidated by efforts from two different Vatican offices to rein in Germany’s planned synodal process. He might be persuaded, if at all, only by a direct and personal intervention from Pope Francis.
Marx is said to be persuasive with Pope Francis, but sources tell CNA that the pope is growing impatient with the cardinal’s approach to the German synod. If Francis has to intervene, and Marx does not accept the pope’s direction, the result would be a serious crisis for the Church in Germany.
The situation is still developing.
The pan-Amazonian synod will provide plenty of fodder for debate this autumn. But a serious ecclesiological crisis is unfolding in Germany, and how it will be resolved remains to be seen.
Posted on 09/16/2019 23:59 PM (CNA Daily News)
Washington D.C., Sep 16, 2019 / 03:59 pm (CNA).- Dr. Leana Wen, the former president of Planned Parenthood whom the board fired in July amid a dispute over the group’s mission, is reportedly still locked in a contract disagreement with the board over the terms of her exit.
According to reports, Wen says that Planned Parenthood is refusing to give her severance pay and pay for her family’s health insurance unless she agrees to a gag clause.
The New York Times reported Saturday that Wen had on Sept. 9 sent a 1,400 word letter to Planned Parenthood’s Board of Directors, accusing the organization of withholding her contractually-mandated health insurance and severance pay as “ransom” to pressure her to sign a confidentiality agreement.
The Times has not released the full text of the letter, and Wen has expressed her disappointment that the letter leaked to the press.
“There should be no dispute regarding the terms of my employment contract, which are clearly spelled out,” she said in a statement.
Melanie Newman, a senior vice president for communications at Planned Parenthood, called Wen’s accusations “unfortunate, saddening, and simply untrue.”
“The attorneys representing the board have made every good faith effort to amicably part from Dr. Wen, and are disappointed that they have been unable to reach a suitable resolution regarding her exit package,” she said, as quoted by the Times.
According to the Times, Newman stated that Wen has remained on payroll during the negotiations and will be salaried through mid-October, with health benefits through the end of that month. She said Planned Parenthood had offered Wen a full additional year of salary and health benefits.
Wen took the reigns at Planned Parenthood in September 2018, following the 12-year presidency of Cecile Richards. She was president until July 16, when she announced that the “board ended my employment at a secret meeting.”
“We were engaged in good faith negotiations about my departure based on philosophical differences over the direction and future of Planned Parenthood,” she said via Twitter.
Wen cited philosophical differences with the new board chairs over the direction that the organization should be moving. Wen has said she firmly believes Planned Parenthood to be a healthcare organization, not primarily a political advocacy organization.
“The new Board leadership has determined that the priority of Planned Parenthood moving forward is to double down on abortion rights advocacy,” Wen said.
Planned Parenthood is the largest abortion performer in the United States. In 2016, the organization performed about one out of every three abortions.
Alexis McGill Johnson, a former political organizer, was named acting president after Wen’s ouster, and the organization has said that they hope to appoint a new president by the end of 2019.
Wen said in her September letter, as quoted by the Times, that “there is a vocal minority” including many national staff and board members “who prefer a stridently political, abortion-first philosophy.”
Wen has recently announced her new position as visiting professor at George Washington University, and also that she and her husband are expecting a baby.
Former Planned Parenthood director-turned pro-life advocate Abby Johnson told CNA that Planned Parenthood is “once again showing their true loyalties” and that she hopes Wen will open up about her experience. Johnson left her position as Planned Parenthood and founded And Then There Were None, an organization that seeks to help abortion clinic workers leave the abortion industry.
“Dr. Wen has been horribly betrayed by Planned Parenthood. It's heartbreaking to watch her former employer throw her under the bus because she dared to question their commitment to actual healthcare,” Johnson said in a statement to CNA.
“They don't value their employees because they don't value people, especially pregnant women, who they see more as dollar signs than human beings.”
Johnson has been publicly reaching out to Wen on Twitter to encourage her to speak confidentially about her situation.
"Dr. Wen doesn't need to go through this ordeal alone,” Johnson said.
“I sincerely hope she knows she has an ally in me, someone who went through a similar situation and who has not only excellent attorneys but also a vast network of support through And Then There Were None who would welcome Dr. Wen with open arms.”
In the past decade, Planned Parenthood has seen its number of patients decline. The number of cancer screenings, contraceptives distributed, and prenatal services provided by the organization decreased as well.
Abortions, however, have increased by about 10 percent since 2006, despite Planned Parenthood seeing fewer patients.
Posted on 09/16/2019 23:30 PM (CNA Daily News)
South Bend, Ind., Sep 16, 2019 / 03:30 pm (CNA).- An investigation has been launched by police after more than 2,000 remains of aborted children were found at the former home of late-term abortionist Dr. Ulrich “George” Klopfer in Will County, Illinois.
Klopfer passed away on September 3. Nine days later, an attorney representing his family contacted the Will County coroner's office, reporting that “medically preserved fetal remains” had been discovered on the property and requesting proper removal. It was discovered that a total of 2,246 fetal remains were on the property.
Authorities say there is no evidence that Klopfer was performing abortions at his house in Illinois.
The Will County Sheriff’s Office declined to comment further to CNA, citing the open and ongoing investigation into the remains and deferring all questions to a forthcoming press conference.
It is unknown what the approximate gestational ages of the fetal remains are, how old the remains were, or where the abortions took place. It is not legal to transport fetal remains over state lines, and abortion in Indiana is not legal past the 22nd week of pregnancy. If the abortions were found to have been performed on older fetuses, Klopfer also would have been guilty of this crime as well.
Klopfer’s medical license was suspended in 2016 following numerous safety and legal violations in the state of Indiana.
Prior losing his medical license, Klopfer was believed to be one of the most prolific abortionists in Indiana. Over his four-decade career, he is estimated to have aborted more than 30,000 children. He worked at three clinics, which he owned, with locations in South Bend, Fort Wayne, and Gary. Klopfer only reported performing first-trimester abortions, rasing further questions about the nature and developmental age of the fetal remains.
His home in Will County, where the remains were discovered, is not far from the Indiana border.
Klopfer’s license was initially suspended in 2015 after he failed to timely report that two of his patients were 13-year-old girls. He was charged with a misdemeanor, but that charge was dropped after the completion of a pre-trial diversion program.
Indiana law requires that abortions on patients that young must be reported within three days, and Klopfer instead waited six months to report their abortions. The state medical board voted to suspend his license, even though the charges were dismissed. The three clinics he owned were all closed by November 2015.
Indiana’s age of consent for sexual intercourse is 16 years old, although there are “Romeo and Juliet” exceptions for consensual relations between two underage teens.
In 2016, after his license was suspended, the state’s attorney general’s office filed a complaint alleging that Klopfer had failed to provide proper personnel to monitor women who were undergoing a surgical abortion procedure. Klopfer was accused of regularly failing to offer painkillers to women undergoing an abortion, and often performed surgical abortions without any anesthetic.
During those proceedings, Klopfer also admitted to performing an abortion in Illinois on a 10-year-old girl who had been raped by her uncle, and that he did not report the crime to the appropriate authorities.
The state’s medical board also found that Klopfer was using outdated surgical practices from the 70s and 80s, and that his facility in Fort Wayne was “rundown, not well-maintained” with expired medications and equipment that did not work.
Police said Klopfer’s family has been cooperating with the investigation.
South Bend Mayor Pete Buttigieg, who is currently a candidate for the Democratic nomination for president of the United States. In August, Buttigieg sexpressed support for an unlicensed abortion clinic, Whole Woman’s Health, was beneficial for the women of his city. Due to a court injunction, the clinic is allowed to continue to operate.
“The South Bend clinic would be the only one for a radius of several counties," said Buttegieg’s press secretary Chris Meagher. "It is a restriction on a woman's right if she is low-income, or doesn’t have a vehicle, and she has to visit multiple times, but the clinic is dozens of miles away.”
The administrator of Whole Woman’s Health’s South Bend location is a former employee of Dr. Klopfer who worked at his now-shuttered South Bend clinic.
As Mayor of South Bend, Buttigieg attempted to block the operation of a pro-life pregnancy center that was attempting to open next door to Whole Woman’s Health, saying that he thought it was not “responsible.” The pregnancy center, Women’s Care Center, was eventually able to open across the street.
Posted on 09/16/2019 21:47 PM (CNA Daily News)
Phoenix, Ariz., Sep 16, 2019 / 01:47 pm (CNA).- The Arizona Supreme Court ruled Monday in favor of two Christian artists who argue that they should not be forced to create custom artwork for same-sex weddings in opposition to their religious beliefs.
“The rights of free speech and free exercise, so precious to this nation since its founding, are not limited to soft murmurings behind the doors of a person’s home or church, or private conversations with like-minded friends and family,” the court ruled. Rather it said, “these guarantees protect the right of every American to express their beliefs in public. This includes the right to create and sell words, paintings, and art that express a person’s sincere religious beliefs.”
Attorney Jonathan Scruggs, who had argued the case before the court, hailed the ruling in Brush & Nib Studio v. City of Phoenix as a victory for religious freedom.
“The government shouldn’t threaten artists with jail time and fines to force them to create custom artwork, such as wedding invitations, expressing messages that violate their beliefs, and that’s what the court has affirmed today,” said Scruggs, senior counsel with Alliance Defending Freedom.
Joanna Duka and Breanna Koski are the owners of Brush & Nib Studio. The pair creates custom artwork, such as wedding invitations and place cards with calligraphy and handpainting. The women say that their religious convictions forbid them from using their artwork to promote a message they disagree with morally.
The women were challenging Phoenix’s public accommodation law. Under the criminal law, they could face up to six months jail time, $2,500 in fines, and three years probation for declining to create artwork for same-sex weddings.
The city of Phoenix says declining same-sex weddings is an illegal act of discrimination based on sexual orientation, in violation of City Code Section 18-4(B). However, the women say that they will happily serve clients of any sexual orientation, but that they cannot promote all messages.
In a brief filed with the court, ADF argued that “Courts have long recognized individuals’ right ‘to hold a point of view different from the majority and to refuse to foster…an idea they find morally objectionable.”
The brief warned that imposing on the right to refrain from speaking or supporting a certain message poses a threat to all people, regardless of belief.
A lower court had ruled against Duka and Koski. Scruggs said the Arizona Supreme Court was right to overturn the lower ruling.
“Joanna and Breanna will now be able to create custom wedding invitations and to communicate about their beliefs without fear of government punishment, as any artist should be free to do,” he said. “This isn’t just a victory for them. It’s a victory for everyone.”
Posted on 09/16/2019 20:30 PM (CNA Daily News)
Allentown, Pa., Sep 16, 2019 / 12:30 pm (CNA).- A Pennsylvania man who sent online threats to the Little Sisters of the Poor is asking a federal court to allow him out of jail. Jaan Kruus, Jr., 55, will present his bail request in court on Monday at 3pm.
Kruus was was indicted by a federal grand jury in July on two counts of sending threatening messages online, via his computer, to the Little Sisters of the Poor, LehighValleyLive.com reported.
According to the indictment, Kruus sent “a threat to injure another, specifically, persons affiliated with the Little Sisters of the Poor,” on February 1, 2017 and again on May 9, 2017, from Emmaus, Pennsylvania to Washington, D.C.. The Little Sisters of the Poor operate a residence for elderly patients in Northeast Washington, D.C., the Jeanne Jugan Residence.
Kruus was ordered to undergo a health and psychological evaluation by U.S. Magistrate Judge Harry S. Perkin. He requested bail, and at his hearing will take place September 16 in the Eastern District Court of Pennsylvania.
According to his motion for pretrial release, Kruus resides in Emmaus, Pennsylvania and cares for a disabled friend while living with his parents. He was evaluated by psychologist Jeffrey E. Summerton, Ph.D., who decided that he could benefit from mental health counseling and may have anger management issues.
The motion says that after being questioned by FBI agents in June of 2017 about the online threats, Kruus was not arrested or deemed a threat despite having allegedly admitted to sending the threats.
“In its argument for detention the government relies heavily on a crumpled note purportedly in Mr. Kruus' handwriting that was found in a wastebasket in 2011 by his then and still estranged wife,” the motion states. “The note uses the verbs ‘kill’ and ‘bomb’ in the imperative voice with various objects including his parents, two neighbors, and law enforcement officials.”
“He [Kruus] was investigated by the local police regarding that writing and was not charged. Nothing has come of the writing in the following eight years,” the motion states.
It is unclear from the July indictment what specific content was contained in the threats Kruus sent to the Little Sisters of the Poor in 2017, as well as his motive for doing so.
The Little Sisters of the Poor have been in national news in recent years for their lawsuit against the Affordable Care Act’s contraceptive mandate that went all the way to the Supreme Court. The health care law required coverage of certain preventative services in health plans, clarified by the Obama administration to include contraceptives and sterilizations—including emergency contraceptives that prevent implantation of a fertilized embryo, thus causing early abortions.
The religious exemptions to the mandate were narrowly tailored and excluded many religious non-profits that objected to the mandate, including the Little Sisters of the Poor. An “accommodation” offered by the Obama administration did not satisfy the sisters and others, who argued in court that it would still force them to contradict their religious mission in forcing them to provide contraceptive coverage in their health plans.
Although the Trump administration issued a rule in 2017 expanding the religious exemptions to the mandate, Pennsylvania Attorney General Josh Shapiro filed a lawsuit against the religious order, as did the California Attorney General Xavier Becerra, saying the sisters should not receive a religious exemption to the mandate.
The Little Sisters of the Poor congregation was founded in France in 1839 by St. Jeanne Jugan and entered the United States in 1869; the congregation is dedicated to living with and caring for the elderly poor, and serves in more than 30 countries around the world.
Posted on 09/16/2019 19:45 PM (CNA Daily News)
Munich, Germany, Sep 16, 2019 / 11:45 am (CNA).- The head of the German bishops’ conference told Vatican officials last week that addressing controversial theological topics during the German bishops’ proposed “binding synodal path” will be a service to the universal Church.
“We hope that the results of forming an opinion [on these matters] in our country will also be helpful for the guidance of the Universal Church and for other episcopal conferences on a case-by-case basis. In any case, I cannot see why questions about which the Magisterium has made determinations should be withdrawn from any debate, as your writings suggest,” Cardinal Reinhard Marx wrote in a Sept. 12 letter to Cardinal Marc Ouellet, who is head of the Vatican’ Congregation for Bishops.
“Countless believers in Germany consider [these issues] to be in need of discussion,” Marx added.
Marx’s letter informed the Vatican that the German synodal process will continue as planned, despite recent instructions from the Vatican curia and pope, and will treat matters of universal teaching and discipline.
The letter followed a week of coverage concerning plans by the German bishops to create a Synodal Assembly with “deliberative power” to address issues including the separation of power in the Church, priestly life, women’s access to ministry and office in the Church, and sexual morality.
The letter was a response to the Vatican’s most recent intervention in German preparations for a synodal process, in which Ouellet sent Marx a four-page legal assessment of the German plans, which concluded that the Synodal Assembly is contrary to instructions from Pope Francis and “not ecclesiologically valid.”
The legal analysis especially criticized German plans to discuss matters of discipline and doctrine that have already been decided by the Church’s universal teaching or universal law.
“It is easy to see that these themes do not only affect the Church in Germany but the universal Church and - with few exceptions - cannot be the object of the deliberations or decisions of a particular Church without contravening what is expressed by the Holy Father in his letter," concluded the legal review, signed by Archbishop Filippo Iannone, head of the Pontifical Council for Legislative Texts.
CNA reported Sept. 5 that the executive committee of the German bishops’ conference in August had approved draft statutes for the creation of a Synodal Assembly, in partnership with the Central Committee of German Catholics – a lay group that has called for the ordination of women, an end to clerical celibacy, and the blessing of same-sex unions in churches.
At the same meeting, the German bishops’ executive committee rejected an alternative synodal plan that was drafted to reflect the instructions of Pope Francis, issued to the bishops in a June letter to all the faithful of Germany. Those instructions warned the bishops against falling into a “new Pelagianism,” and insisted that synodality could not be used as an excuse for reducing Church governance and teaching to a democratic process.
In his Sept. 12 letter to Ouellet, Marx registered his apparent disapproval at the Vatican’s decision to present its legal advice without consulting him first.
“Perhaps a conversation before sending these documents would have been helpful,” Marx wrote.
In an apparent rejection of the Vatican’s legal assessment, Marx added that the Church in Germany will “conduct a consultation of our own kind that is not covered by canon law.”
The legal opinion of the Pontifical Commission for Legislative Texts, sent to the Germans by Ouellet, concluded that the bishops seem intent on convening a particular council “without using the word” as a means of passing binding resolutions without Roman approval.
A council differs from a synod in that, with Vatican approval, it is able to make new policies for the Church in a particular reason.
But Marx said Germany’s plans are not for a council, or even a synod in the traditional sense, but something unique and not anticipated by canon law.
“The Synodal Way is a sui generis process,” Marx wrote. “The draft statutes should therefore by no means be read and interpreted through the lens of canonical instruments such as a plenary council. It is not a Particular Council!”
The cardinal’s letter also insisted that the Vatican legal assessment is based on a draft of the German plans which “has long been outdated” and had since been “further developed in July and August.”
The version of the statutes passed by the German bishops’ executive committee on Aug. 19 was obtained and published by CNA.
While Marx noted that the statutes include a recognition of the authority of both the diocesan bishop and the episcopal conference, Article 2 of the current statues say that the Synodal Assembly “has deliberative power.”
Despite Marx’s insistence to Ouellet that the statutes underwent further changes in August, CNA has obtained internal documents from the German bishops’ conference that show that the statutes most recently voted on by the executive committee, were drafted Aug. 1 and remained unchanged through the end of that month.
CNA has confirmed with officials at both the Congregation for Bishops and the Pontifical Council for Legislative Texts that the Vatican was already in possession of the most recent draft of the German synodal statutes by the time Ouellet’s letter was sent to Marx on Sept. 4.
The current version was also considered by Marx to be sufficiently finalized that he instructed conference officials to prepare authorized translations of the statues in various languages following the Aug. 19 meeting. Senior conference officials told CNA that it is the intention of the German bishops to create an example which can be “exported” to other parts of the world.
The results will be “helpful for the guidance of the universal Church and for other episcopal conferences,” Marx wrote.
The text of Marx’s letter was released to German media over the weekend, appearing in Frankfurter Allgemeine on Saturday.
Posted on 09/16/2019 17:10 PM (CNA Daily News)
Johannesburg, South Africa, Sep 16, 2019 / 09:10 am (CNA).- A wave of deadly attacks targeting African foreign nationals in South Africa has caught the attention of national and regional Church leaders, as affected countries have started repatriating their citizens from South Africa.
“It is with dismay that we take note of the recent upsurge in violence against foreign nationals,” the Southern African Catholic Bishops’ Conference said in a statement earlier this month.
“We are facing a rising tide of hatred and intolerance, no difference to the rising tide of hatred in Nazi Germany,” the bishops added.
“If we do not take urgent action to stop it (xenophobic attacks), there will be nothing left.”
“This is not the work of a few criminal elements,” the bishops said of the recent spate of attacks against Nigerians and other foreign nationals in South Africa. At least 12 people have been killed in recent weeks, and hundreds have been arrested for their part in riots demonstrating against foreigners.
“It is xenophobia, plain and simple,” the bishops said.
“We Africans must not lose our characteristic love of humanity, the respect for the sanctity of life and solidarity,” Nigeria’s Bishop Emmanuel Badejo, president of the Pan African Episcopal Committee for Social Communications (CEPACS), said last week.
“Nigeria and South Africa must peacefully resolve this unfortunate incident and stop its aggravation,” Badejo told ACI Africa.
The Zambian bishops’ conference has cautioned Zambians not to retaliate against South Africans in Zambia, urging “all Zambians to restrain themselves from any acts of violence and vengeance against South African nationals and their property or business.”
The Inter-Regional Meeting of the Bishops of Southern Africa has also added their voice to the matter, expressing their disappointment about the situation in one of Africa’s most industrialized nations.
“The deplorable actions that we have witnessed cannot be condoned in any way nor can they be hidden behind words that hide the real terror of xenophobia,” IMBISA said.
"We implore the home nations of those affected, not to raise the stakes by responding in revenge with violence," the Church leaders of IMBISA added. The organization includes bishops from Angola, Botswana, Mozambique, Namibia, South Africa, Swaziland, and Zimbabwe.
Mozambique, Zimbabwe, and Nigeria are among the African countries that have considered repatriating their citizens from South Africa, with reports indicating hundreds of Nigerians successfully repatriated already.
Amid the attacks in South Africa, South Africa’s High Commission in Abuja, Nigeria, and its mission in Lagos have been closed, as the diplomatic staff feel threatened by the possibility of retaliation.
This is not the first time South Africa has experienced such violence. Xenowatch African Centre for Migration & Society, which has been monitoring xenophobia in the country, reports similar peaks in xenophobic attacks in 2008 and 2015.
Xenophobia in South Africa is often sparked by accusations that migrants take away jobs from South Africans. As a result, foreigners, especially Africans, have been targeted, with reports of some deaths and destruction of property.
A version of this story was first reported by CNA's partner agency, ACI Africa. It has been adapted by CNA.
Posted on 09/16/2019 16:48 PM (CNA Daily News)
Vatican City, Sep 16, 2019 / 08:48 am (CNA).- In an audience with penitentiary staff and prison chaplains, Pope Francis said Saturday that sentencing prisoners to life imprisonment diminishes their “right to hope.”
“It is up to every society … to ensure that the penalty does not compromise the right to hope, that prospects for reconciliation and reintegration are guaranteed,” Pope Francis said Sept. 14 in St. Peter’s Square.
“Life imprisonment is not the solution to problems - I repeat: life imprisonment is not the solution to problems, but a problem to be solved,” the pope said.
Pope Francis explained that he believes that during the penitentiary process of rectifying mistakes, hope for the future should not be eliminated.
“Because if hope is closed in a cell, there is no future for society,” he said. “Never deprive one of the right to start over.”
Directing his message toward all prisoners, Pope Francis said: “Never let yourself be imprisoned in the dark cell of a hopeless heart; do not give in to resignation. God is greater than any problem and is waiting for you to love you.”
“Stand before the Crucifix, in the gaze of Jesus, in front of Him with simplicity and sincerity,” the pope told prisoners. “From there, from the humble courage that belongs to those who do not lie to themselves, peace is reborn with the trust of being loved, and the strength to go on flourishes again.”
“You who are detained are important to God, who wants to do wonders in you,” he said. “Have courage because you are in the heart of God; you are precious in his eyes, and even if you feel lost and unworthy, do not lose heart.”
“God is greater than our hearts,” the pope encouraged, quoting 1 John 3:20.
Pope Francis also thanked prison chaplains and volunteers for being “the bearers of the Gospel within the walls of prisons.”
He encouraged them to continue to “enter the most difficult situations with the sole strength of a smile and a heart that listens” and to carry others in prayer.
In his audience with the Italian Penitentiary Police, the law enforcement agency dedicated to the country’s prison security, inmate safety and transportation, Pope Francis encouraged the penitentiary staff to always recognize the “irrepressible dignity” in the face of “wounded and often devastated humanity.”
“Lay the foundations for a more respectful coexistence and therefore for a safer society,” he told the police and administrative staff.
Posted on 09/16/2019 13:00 PM (CNA Daily News)
Vatican City, Sep 16, 2019 / 05:00 am (CNA).- Prince Charles will attend the canonization of Blessed Cardinal John Henry Newman next month.
The heir to the British throne will travel to Rome to witness the canonization Mass of the first non-martyr English saint since the Reformation.
After the Mass in St. Peter’s Square Oct. 13, the Prince of Wales will attend a reception at the Pontifical Urban College, where Newman studied to become a Catholic priest, the prince’s office announced.
“We are delighted that HRH The Prince of Wales will lead the UK delegation for the canonisation of Cardinal Newman,” the Archbishop of Westminster, Cardinal Vincent Nichols, said after the announcement Sept. 12.
“Cardinal Newman’s exploration of faith, depth of personal courage, intellectual clarity and cultural sensitivity make him a deeply admired follower of Christ. His ministry, especially among the poor, is a permanent sign of the Church’s pastoral compassion and a challenge to us all today,” Nichols said.
Newman was a 19th century theologian, poet, Catholic priest and cardinal. Originally an Anglican priest, he converted to Catholicism in 1845 and his writings are considered among some of the most important Church-writings in recent centuries.
Tens of thousands of people attended Newman’s beatification in Birmingham, England in Sept. 2010. At the beatification Mass, Pope Benedict XVI said that Newman’s “insights into the relationship between faith and reason, into the vital place of revealed religion in civilized society, and into the need for a broadly-based and wide-ranging approach to education were not only of profound importance for Victorian England, but continue today to inspire and enlighten many all over the world.”
Prince Charles and his wife Camilla, Duchess of Cornwall, met Pope Francis in April 2017 during a visit to the Vatican. The Prince of Wales previously met Pope Benedict XVI in 2009 and St. John Paul II in 1985 with his first wife, Princess Diana.
Posted on 09/16/2019 00:42 AM (CNA Daily News)
Denver, Colo., Sep 15, 2019 / 04:42 pm (CNA).- This past week marked National Suicide Prevention Week in the United States, a week where mental and public health advocates share tips and advice on suicide prevention and spotting the warning signs of suicide.
On Monday of that week, popular evangelical pastor and mental health advocate Jarrid Wilson, 30, reportedly committed suicide. Just hours prior to his death, Wilson had posted a message on Twitter about Jesus’ compassion for the depressed and suicidal.
“Loving Jesus doesn’t always cure suicidal thoughts,” Wilson wrote. “Loving Jesus doesn’t always cure depression. Loving Jesus doesn’t always cure PTSD. Loving Jesus doesn’t always cure anxiety. But that doesn’t mean Jesus doesn’t offer us companionship and comfort. He ALWAYS does that,” Wilson tweeted.
Wilson had been a long-time advocate for mental health, and founded “Anthem of Hope,” a Christian outreach for the depressed and suicidal, with his wife. His death followed that of Pastor Andrew Stoecklein, another young, vibrant evangelical pastor and mental health advocate, who committed suicide last year.
In the span of just 16 years, suicide rates among working-age Americans (aged 16-64 years) spiked 34% between 2000 and 2016, according to data from the Center for Disease Control. Among Americans aged 10-24, the spike was even more dramatic - CDC data shows a 50% increase in suicides among this group between 2000-2017.
The suicides of these two pastors highlight this concerning upward trend in suicide, especially among young people, even among those who are part of a Christian community.
CNA spoke with three mental health professionals about why suicide rates, particularly among young people, are increasing, and what the Catholic Church and other faith communities can do to help.
Overconnected, and under pressure
Deacon Basil Ryan Balke is a licensed therapist at Mount Tabor Counseling in the Denver area, and the co-host of the podcast “Catholic Psyche,” which aims to educate people on the integration between the psychological sciences and Catholic spirituality, philosophy and theology. He is also a married deacon with the Ruthenian Byzantine Catholic Church.
Balke told CNA that he thinks one of the driving factors of an increase in suicide among teens and young adults is their constant connectedness to the world through mobile devices, coupled with a lack of greater meaning in their lives.
“When I was in high school...I would go home, and I wouldn't really have any contact with my friends unless I wanted it,” Balke said.
“And now with the saturation of the iPhone...you get the communication that is constantly there and constantly moving and so you can never unplug, and you can never continue on with life outside of the image you have to put out into the world (through social media),” he said.
“They’re always distracted, always moving forward. I was a youth minister for many years as well, and it was just - these kids never had a moment's peace,” he added.
Tommy Tighe is a licensed marriage and family therapist in the Bay area in California, who also hosts a podcast on Catholicism and mental health called “St. Dymphna’s Playbook.” Tighe told CNA that despite having more connections, young people today are more isolated than ever.
“There's so much more pressure...there’s so much more of a drive to be popular,” Tighe said, but social media connections often do not equate to “a close-knit community of close friends.”
According to a 2015 article from the peer-reviewed research journal Cyberpsychology, Behavior, and Social Networking, frequent social media use in children and teenagers is associated with poor psychological functioning, as it limits their daily face-to-face interactions, impairing their ability to keep and maintain meaningful relationships.
The study found that students who reported using social media for two or more hours daily were more likely to poorly rate their own mental health, and experienced high levels of psychological distress and suicidal ideation.
“There’s a trend towards superficial relationships, and of course you don't post on Instagram ‘I'm depressed’ or something like that, so I think people don't know who to reach out to,” Tighe noted.
Furthermore, Balke said, “I think what is also happening is the younger people have lost meaning in their day-to-day lives as well. I think all of us have lost meaning as a force in our lives.”
Balke said especially for young people, there is an increasingly intense pressure to perform academically or athletically that has replaced the things that used to bring people a sense of greater purpose, such as faith or virtue or close familial connections.
“Whether it be sports, they have to be track stars, they have to be in all AP (advanced placement) classes, they have to have like 30 college credits before they graduate high school, a 4.0 is not good enough anymore it's gotta be a 4.3 or something,” he said. “I don't even know how you do that. They're pushing themselves so aggressively to the point where there's no meaning behind it all because they don't have an overarching purpose. These things are substitutes for that.”
“You might do something stupid like literally eating a tide pod, laundry detergent, and you become world-famous for thirty seconds. It's so crazy,” he said. “It's like these kids are just waiting for their next big break.”
The lingering stigma of mental health care
Another driving factor in the spike in suicides among young people and other populations is the lingering stigma of seeking out therapy or other mental health interventions, Tighe said.
“I think we try to act like we’ve really changed (as a society) in our perception of mental health, but I don't think that's really true,” Tighe said.
“Especially...it seems like every time there's one of these mass tragedies in our country, mental health gets brought up and I think that pushes people even further away from wanting to reach out or identify as having an issue,” he added.
Additionally, Tighe said, not only do young people today have a harder time making meaningful relationships with their peers, parents are also often afraid to broach the subject of suicide and mental health with their children.
“I'm hoping that the younger generation of parents will be a little bit more willing, but it's scary, right? That’s super scary to talk about.”
But talk about it parents must, Balke said, and the more specific they are, the better.
“You want to use that exact phrase: ‘Are you thinking about killing yourself?’ Or ‘Are you thinking about suicide?’ You don't want to use the phrase ‘self harm,’ or ‘Are you thinking about hurting yourself?’” he said. “You want to be very clear.”
Some people fear that bringing up suicide may plant the idea of suicide in their child’s head, or may worsen their depression, but Balke said that studies show that these fears are unfounded.
“Statistically speaking - you can't catch suicidal thoughts,” Balke said. “You're not going to be pushing kids to become suicidal by asking, ‘Are you thinking about suicide?’ That’s actually... helping them come out of that isolation.”
The Soul Shop movement: helping congregations prevent suicide
In 1999, Fe Anam Avis was the pastor of a Presbyterian church in a small suburban town in southern Ohio when the suicide of three students within seven months rocked his community.
Searching for help and resources for his grieving congregants, he found that there was little to nothing when it came to faith-based resources for suicide prevention and mental health. He started traveling to speak about suicide, but noticed that clergy and church leaders weren’t among his audience members.
“He said, ‘I would go to these towns and they would have me in a fire hall and I would give a presentation about suicide and a hundred people would show up in a small town. And not one of them would be a clergy person,’” Michelle Snyder told CNA. Snyder is the director of Soul Shop, an organization founded by Fe that trains clergy and congregations in suicide prevention and interventions. Fe has since retired.
“(Fe) said consistently it felt like people in the church were not connecting this issue of suicide prevention with faith, and pastors were just not showing up to engage with this as an issue as a matter of faith.”
That’s what spurred Fe to found Soul Shop movement, a group which now travels the country to give workshops to congregations on how to speak about suicide, how to prevent it, and what the warning signs are.
“I'll often say to a group of faith community leaders, if you're asking yourself the question, is anybody in my parish thinking about suicide? You're asking yourself the wrong question. Because the right question is, which six people out of the hundred here are thinking about suicide right now?” Snyder said.
Part of the training consists in simply raising the awareness among clergy and church leaders that there are people in desperation within their own congregations who are at risk for suicide and need help. Snyder said they also train congregations on how to support people who have been impacted by the suicide of a family member or friend.
In addition, they study the stories about suicide, or suicidal ideation, found in Bible passages.
“There's quite a few,” she said. “We've got Judas, the story of Judas, and that's a suicide. But you've also got stories like Elijah (who was) praying to die. You've got Saul, who fell on his own sword and killed himself...you've got Job, who said death would be better than what I'm experiencing. You've got lots of heroes in the Bible who thought about (it) or else just said, ‘I'm in so much pain. Death would be better,’ but who didn't attempt (it). So you've got lots of suicide - you've got suicide attempts, you've got suicides, you've got suicide intervention.”
They also train church leaders in spotting some of the warning signs of a person who is at risk for suicide.
Tighe said some of those warning signs include people who have been noticeably depressed for long periods of time, social withdrawal, talking about suicide or self-harm, or the giving away of prized pocessions, among other things.
A warning sign that might seem strange, Tighe said, is when someone who has been depressed for a while is suddenly and inexplicably happy again.
“If someone's been super depressed and then all of a sudden they're sort of feeling really good...that makes us very nervous, because sometimes it’s because they’ve made the decision like, okay, on Friday, I'm going to do it. And they feel like a burden lifted off their shoulders, because there's an end in sight,” he said.
When those risk factors are spotted, those are the times to specifically ask people if they’re considering suicide, Tighe added.
During the Soul Shop trainings, Snyder said, the group takes a public health approach to suicide, meaning that they train faith communities to take a collective responsibility for the health of their own people.
“We spend a whole day equipping communities of faith on how to be communities of faith in relationship to this issue,” she said.
One of the biggest suicide prevention tools that communities of faith can provide, Snyder said, is being full communities of faith, where people feel connected and valued as whole people, and not just for one aspect of their identity.
People who are more resiliant to suicide are those whose don’t have all of their “eggs in one basket,” Snyder noted.
“If every egg is in the basket of being on a full scholarship for football, and then I get injured, every egg was in that basket. I have no Plan B, and so that becomes a risk. And helping our people in our congregation become well-rounded people with lives that are full and rich and diverse can be a suicide prevention initiative.”
Soul Shop, church communities that are trained in suicide awareness and prevention are called “full faith communities,” Snyder said, which are “communities where people are intentionally connected to each other...communities where everybody knows what to look for. Communities where we are aware of our tendency to shun when we get uncomfortable and are challenged to not do that.”
What else can be done?
Besides hosting a Soul Shop or other suicide prevention training, what else can pastors and parishes do to help prevent suicide?
Balke said he would encourage all pastors to meet with their staff and frequent volunteers in order to familiarize them with locally available mental health resources. They should know the location of clinics, the hours of those clinics, and what crisis numbers to call, he said.
“They need to have quick access to them, so that when someone is coming in their office, or after a bible study or whatever it is when this kind of conversation comes up, they have it on their phone ready to go and they won't have to go searching for it,” he said.
Tighe said he recommended that parishes have flyers posted on their bulletin boards with information on local mental health resources, as well as local crisis hotlines to call or text. In the United States, texting “741741” will connect users to a crisis text line.
Text lines get great response rates, Tighe said, because “everyone's like, okay I would send a text, because it's easier. And they're incredible. We get people who come to our clinic who are like, ‘I was driving to the bridge, (because that's a very popular thing here in the Bay Area for people who are suicidal), and for whatever reason texted these people and they told me to come to your clinic before I went.”
Pastors and clergy should also make it a point to build a personal relationship with the mental health professionals in their congregation, Balke said.
“Someone that they can just phone and say, ‘Hey, what do you think about this? What should I do in this situation?’” he said. “I have a number of priests and deacons who have phoned me on a regular basis and say, ‘You know, someone came into my office and said this this and this. What's going on here?’”
Pastors and other church leaders also need to treat suicide and mental health issues with the seriousness they deserve, Balke said, and not treat them as something that is either not a serious issue, or something that can be solved solely by prayer or spiritual direction.
“Mental health in the Church is a real problem, and...it's not necessarily being addressed with the seriousness, from an institutional level, that it deserves. People are committing suicide in our parishes and in our churches.”
Snyder said that she is confident that, if properly trained, churches and parishes have a key role to play in preventing suicides in their communities.
“We talk a lot about putting your seatbelt on before the accident happens. And that's kind of what we're describing here, is how do we do that in faith communities long before crisis strikes,” she said.