CNA News

Subscribe to CNA News feed CNA News
ACI Prensa's latest initiative is the Catholic News Agency (CNA), aimed at serving the English-speaking Catholic audience. ACI Prensa (www.aciprensa.com) is currently the largest provider of Catholic news in Spanish and Portuguese.
Updated: 2 hours 56 min ago

Should Catholics care about poetry?

Thu, 04/25/2019 - 05:51

Denver, Colo., Apr 25, 2019 / 03:51 am (CNA).- Do you remember the last poem you read, or heard?

Statistics suggest it has probably been since high school that the average American took the time (or was forced by a teacher) to read a piece of poetry. The rise of the internet and the correlating decline in the number of people who say they’ve read a poem in the past year has fueled an ongoing debate among those who still care: is poetry dead? Whether it is dead, or dying, or not, should Catholics care?

“Yes, emphatically they should,” said Joseph Pearce, the director of book publishing at the Augustine Institute in Denver, and editor of The Austin Review and of the Faith & Culture website.

“Up until relatively recently in the history of Christendom, poetry was the main form of literature that people enjoyed and read,” Pearce said. “The best-selling works of literature up until Shakespeare’s time were poetry...so you can’t talk about the legacy or the heritage of Christian literature and leave poetry out of the equation without doing violence to what Christian literature is.”

What happened to poetry?

Poetry used to be memorized in schools and was a central, normal part of people’s literary lives - something they would just “bump into” on a regular basis.

“I can remember growing up...we would get Reader's Digest at home and it would have poetry in it, so would the newspapers, and The Christian Science Monitor...there were a lot of places where you would just bump into it,” said Tim Bete, who serves as poetry editor for the website Integrated Catholic Life (ICL). ICL is a website that provides articles, spiritual reflections, blogs and resources that strive to help Catholics better live lives of faith, according to its description.

So what, exactly, has contributed to its decline?

Pearce blames the so-called “death” of poetry on the “rather pathetic culture in which we find ourselves,” with decreased standards of literacy and decreased attention spans brought on by technology.

“The thing about our modern culture is that most of us spend most of our time wasting it in the dust storm and the desert of modern secular social media,” he added.

Dana Gioia is a Catholic by faith and a poet by trade, and has served as the Poet Laureate of California since 2015.

Gioia spent much of his career as a poet in the secular world, but told CNA that he has become an increasingly vocal Catholic, as it has become harder to be a Catholic in the world of poetry and literature.

The decline of Catholic poetry in the United States, for example, is in part because of Catholicism’s “very complicated position” in American literature since the beginning of the country, he said.

“Catholics were initially banned from coming to the U.S., and then they enjoyed very little rights where they were allowed at all for a long time,” he told CNA.  “And there persisted to be - persists to this day - a kind of anti-Catholic prejudice in the U.S. for a variety of religious, cultural, economic and political reasons.”

“American Catholics largely represent poor, immigrant communities from Europe, Latin America and Asia, and to this day if you go to most Catholic Churches you are sitting among the poor,” he added.

For these reasons, there was no “significant” Catholic American poetry (that is still being read today) until the 20th century, Gioia said. Then suddenly, around the 1950s, there is an explosion of Catholic literature in the United States, he said.

Writers such as Robert Lowell, Flannery O'Connor, F. Scott Fitzgerald, Walker Percy, William Tate and Brother Antonitus were leading the way (many of them converts from Protestantism), Gioia said, and Catholicism was being taken seriously for the first time in American cultural life.

“You have a huge list of these really significant thinkers who reshaped American intellectual life...a moment in the 1950s when Catholicism is part of the conversation of American literature,” he said.

But by the early 2000s, that was already gone.

“By 2000 it had fallen apart. In 2010, Catholics are marginalized in American literary lives,” he said.

The reasons for this were several, Gioia suggested: firstly, as Catholics became accepted into American society, they became increasingly secularized. Secondly, the world of art became increasingly anti-Christian, and finally, Vatican II caused “schisms” in the Catholic Church in America, turning her focus to internal debate rather than to an external, unified identity.

“I’m the uncomfortable truth-teller in the room,” Gioia added as an aside. “The contemporary Catholic Church in America, and everywhere, lost its connection with art and beauty.”

“For centuries, millennia really, the Church was a patron of the arts, and understood that beauty was an essential medium for its message,” he said.

“Now the Church is so caught up with practical necessities, that it considers beauty an unaffordable luxury. But beauty is not a luxury, it is a central and essential element of the Catholic faith. And we know this, because if we have anything at all to say about creation, it is that it is beautiful - nature is beautiful, the world is beautiful, our bodies are beautiful. So we’ve lost this essential connection because we’re so busy funding the parish school, keeping the homeless center running, and paying the mortgage on the church - all good things, but useless if the message of the Church is not heard among its own congregations and secondly in the modern world,” he said.

It’s a problem that has been identified by many in the Catholic Church who are concerned with the New Evangelization - Fyodor Dostoevsky’s maxim “beauty will save the world” has become the battle cry of many Catholics who want to reconnect the Church and the arts.

But “healthy” Catholic culture has two cultural conversations going at once, Gioia said - one internally, and one that reaches out to the world - “and both of those conversations have become greatly diminished in the last half-century.”

What poetry has to say to Catholics

The thing about being Catholic, Bete noted, is that if you’re going to Mass and reading the Bible, you are probably are more immersed in poetry than you realize.

“About 30% of all scripture is poetry,” Bete said. “Even (Catholics) that say oh, I never read poetry, well, if you're praying the Divine Office (a Catholic form of prayer centered on the Psalms), it's almost all poetry.”

“We're hearing poetry preached at Mass every week,” he added, and so becoming familiar with all kinds of poetry “helps you understand scripture better because it gets you in tune and trains you to think about metaphor.”

“So much of (scripture) is poetry but I think we kind of race through it sometimes and we don't really kind of appreciate it for being poetry,” he said.

“In my mind, one of the reasons that there's so much poetry in there is it's so difficult to define who God is, and God is so much greater than any author can put down on paper, but poetry...it provides a different type of truth.”

Bete added that poetry is often the fruit of silence and prayer, and vice versa - one can lead into the other. An example of this in scripture, he said, is the Canticle of Mary, when the pregnant Blessed Virgin Mary is visiting her cousin Elizabeth and bursts into poetic song about how God has blessed her by calling her to be the mother of Jesus.

“When Mary really has to explain to Elizabeth what is going on, what does she do? She speaks in poetry. It's very powerful...and so one of my hopes is that if people read current poetry, it trains them to look at things differently and will translate back to scripture and really help to bring the scripture alive for them,” Bete said.

Pearce said another reason Catholics should engage with poetry is because God himself is a poet.

“The word ‘poet’ comes from the word ‘poesis’ which means to make or to create,” he said.

“So when we are being poets in that broader sense of the word of being creative...it’s God’s creative presence in us, so we’re actually partaking in the divine when we write poetry or read it and appreciate it.”

Many great works of literature, from Beowulf to The Divine Comedy to The Canterbury Tales and the works of Shakespeare, are works of Christian and Catholic poetry, Pearce said.

Many saints, too, have written great works of poetry, Pearce said, such as St. Patrick’s breastplate poem or St. Francis of Assissi’s Canticle of Brother Sun.

Bete, a secular Carmelite, said he loves to read poetry by Carmelite saints - “it's actually hard to find one who was not a poet,” he said.

“Elizabeth of the Trinity, Therese the Little Flower, Teresa of Avila, John of the Cross, they all wrote poetry,” Bete said, including some that was prayerful and some that was more lighthearted.

“Almost always it came out of their prayer life,” Bete added. “I think it has to do with the closer that you get to God, especially if you're a writer, I think it just comes out.”

“I would say poetry is like going to Mass or saying your prayers,” Pearce said. “The writing of it and the reading of it is time taken and not time wasted, its something which is worth doing in its own right, as is prayer.”

Poetry 101: How can Catholics start a poetry habit?

Pearce has made it easy for Catholics who are looking for an introduction to Catholic poetry, with his book “Poems Every Catholic Should Know.”

“That book is very popular, and I think it’s popular because people are very aware that they don’t know poetry very well, because they haven’t really been taught it, and they are perhaps intimidated by it or they have misconceptions about it,” he said.

“So they see a book called ‘Poems Every Catholic Should Know’ and they think well, I should at least own one book of poetry and perhaps this is it,” he added.

The book goes through 1,000 years of Christian poetry, from the year 1,000-2,000, Pearce said, from both well-known and lesser-known poets, and it includes short biographies of each poet and how they fit into the broader context of the Christian poetry and literary world.

“A personal favorite of mine is a 20th century war poet, Siegfried Sassoon, who was a convert to the Catholic faith, so we published some of his post-conversion poetry in the book which I’m very fond of,” Pearce noted.

It was because of the sharp decline in the reading and writing of poetry that Bete pitched the idea for Integrated Catholic Life to start publishing poetry, to provide a new opportunity for visitors to the site to once again “bump into” poetry.

“The response has been great,” he said. “I think it just goes to show that when people see...beauty, and they see something that is of interest to them,” they respond, he said. “It doesn't take a huge time commitment. It's not like reading War and Peace or anything.”

Bete said he thinks it’s important for Catholics to come up with new and creative ways to reintroduce people to Catholic poetry.

“On Instagram where you're seeing some of these Instagram poets who are up and coming, and I haven't seen any Catholic ones yet, but I think what they're doing is they're putting poetry where people already are,” Bete said.

Another innovative concept that brings poetry to the people is the “Raining Poetry” project in Boston, Bete said, which paints poetry on the sidewalk with clear paint so that it only shows up when it rains.

“And I love that as a concept. Where are people, and then how do we find ways to get poetry in front of them? And I don't think we've been very good or innovative at that.”

Gioia said the most important thing Catholic creatives can do is to create communities for Catholic artists.

“This country is full of Catholic writers and artists who feel isolated,” Gioia said. “If we can create communities for them, they will understand their own art and its possibilities much better. We are stronger together than we are alone.”

Pearce, Bete and Gioia all said they have been heartened by what seems to be the start of a Catholic cultural revival, in which Catholics are talking more about the need for the Church to reconnect with beauty and the arts and to create great Catholic art again.

“I find this very encouraging,” Pearce said. “One of the things I’m doing with ‘Faith and Culture’ at the Augustine Institute and with the magazine The Austin Review...is to try to engage this new Catholic revival in the arts that we see going on. Certainly there’s a Catholic literary revival going on, so there’s an increase not just in the quantity, but more importantly in the quality with Catholic literature written today in the 21st century.”

Gioia said that while he’s encouraged by these movements, he would also caution against the notion of “homemade” culture.

“I worry that they sometimes have a kind of homemade version of culture that needs a shot of energy and perspective you only get by studying masterpieces, especially contemporary masterpieces,” he said. “Any serious writer must engage with the broader literary culture.”

“So I think one of the things to do is we need to identify the very best contemporary writers. What that doesn’t mean is saying here’s a list of 65 writers. It’s - who are the three or four best fiction writers? Who are the three or four best poets?”

“If we had a (Catholic literary) community, we’d invite everyone in, because that’s the right thing to do,” he said. “But when we write about literature we have to be ruthlessly discriminating, because the best work is what will speak most loudly. That’s what a critic does, that’s what an editor does, that’s what an anthologist does. Right now we do not have enough anthologies, or magazines; we do not have enough Catholic writers conferences. We need to build the infrastructure.”

Gioia started the first Catholic Imagination Conference for this reason - to bring together serious Catholic writers as a community.

“Four hundred people came, and they looked around and they were astonished and heartened by how many serious writers they saw in the same room,” he said. “Each one is bigger than the one before, and some of the people who came to the first conference created magazines, book clubs, discussion groups, and so once again, we’re stronger as a community than we are separately.”

The third such conference will be held at Loyola University this fall.

Ultimately, Gioia said, while he is concerned about the state of Catholic poetry and literature in the U.S., he has hope.

“I believe that our Church and our tradition embodies in it a great central truth of existence. And so if you believe that, how could you not be optimistic?”

Abortion language nixed from UN resolution after Trump admin threatens veto

Thu, 04/25/2019 - 02:03

Washington D.C., Apr 25, 2019 / 12:03 am (CNA).- Language referring to abortion was removed from a United Nations resolution on the care of sexual abuse survivors in wartime, after the Trump administration threatened to veto the measure.

U.S. officials said they oppose the UN Security Council resolution on the grounds of a phrase that implied support for abortion, according to the BBC. They threatened to veto the resolution if the abortion language was not dropped.

The phrase that was opposed by the U.S., and by Russia and China, was: “Recognizing the importance of providing timely assistance to survivors of sexual violence, urges United Nations entities and donors to provide non-discriminatory and comprehensive health services, in line with Resolution 2106,” the BBC reported.

The phrase was dropped, and the resolution passed 13-0 without any references to sexual or reproductive health services, with Russia and China abstaining.

While the original resolution had been met with widespread support, council members and international leaders from various countries accused the U.S. of diluting the measure by removing the phrase.

“And we regret that the language on services for survivors of sexual violence, recognizing the acute need for those services to include comprehensive reproductive and sexual health care, including safe termination of pregnancies, did not meet with all the council members' support,” British diplomat Tariq Ahmad told NPR.

French UN ambassador Francois Delattre said it was “intolerable and incomprehensible” that the council “is incapable of acknowledging that women and girls who suffered from sexual violence in conflict, and who obviously didn't choose to become pregnant, should have the right to terminate their pregnancy,” according to the BBC.

Jonathan Cohen served as acting ambassador for the United States at the meeting.

The move is the latest from the Trump administration to oppose the funding and promotion of overseas abortions. Efforts have focused largely on reversing Obama-era measures to expand abortion funding.

Within days of taking office, Trump reinstated and expanded the Mexico City Policy, ensuring that U.S. tax dollars are not funding the provision or promotion of abortion overseas in any U.S. global health spending. His administration has also defunded UNFPA on the grounds that it supports coercive abortion and sterilization in China.

Commentary: Sri Lanka, martyrdom, and the light of faith

Wed, 04/24/2019 - 19:35

Washington D.C., Apr 24, 2019 / 05:35 pm (CNA).- On Saturday night, the Church celebrated its most solemn and joyful liturgy.

As it does every year, the Vigil Mass of Easter began when the paschal candle was lit from a fire burning outside the church.
 
That candle led the assembly in silent procession into the darkened church. The priest turned toward the faithful and announced “The light of Christ!”
 
“Thanks be to God,” responded the assembly, as the light of the paschal candle was passed throughout the assembly, flooding the darkened room with the new light of the resurrection, aglow in the small flames of hundreds of candles.
 
At the same time I attended the Easter Vigil Saturday night, a series of suicide bombs exploded in churches across Sri Lanka, killing nearly hundreds. The attacks were timed to coincide with Easter Sunday celebrations.
 
The transition of the vigil liturgy, from darkness to light, reflects the procession of the Church from death to life, illuminated by the light of the Resurrection.

The Easter Exsultet, sung across the world as the bombs detonated in Colombo, hailed the arrival of the “night in which Christ has destroyed death.”
 
Of course the blood-spattered walls and ceiling of St. Anthony’s Shrine in Sri Lanka offered what appeared to be a macabre juxtaposition to the empty tomb of the gospel. But through the eyes of faith, and of the Church, the horrific violence was a witness to the Resurrection of Christ.

Those Catholics mourning in Sri Lanka know that light — the light —  has come into the world, and darkness cannot overcome it.
 
Sri Lanka is not the only place where churches are burning and Christians are dying. From Mosul to Cairo, to France, to Kaduna and Columbo, Christians, the world over, face violence and persecution. But somehow, in many parts of the West, that reality goes unseen.

The reason is complicated.
 
The Anglican Bishop of Truro, Philip Mountstephen, has been charged by the British government with reviewing its foreign policy failures to address the persecution of Christians worldwide.

Ahead of the publication of his conclusions, and before the Easter bombings, he told the Times that there is an indifference in the secular liberal establishement to the plight of Christians around the world. It is, he suggested, a studied indifference, which misunderstands the Christian faith as “an expression of white western privilege,” undeserving of protection.
 
In a western secular culture defined increasingly by anti-Christian moral norms, the slaughter of Christians – or “Easter worshippers” to those too squeamish to use the word – presents a paradox: how can the religion of white western wealth and privilege be the faith of poor minorities around the globe? Can the suffering of Christians be legitimately understood as persecution?
 
“Actually,” Mountstephen observed, “the Christian faith is overwhelmingly a phenomenon of the global poor and people who, by their very socio-economic status, are vulnerable.”

Pope Francis has spoken often of his desire to see “a poor Church of the poor.” In reality, this is what the Church already is.
 
The killing of the Sri Lankan Mass-goers, like the execution of the Coptic martyrs in 2015, is a sign of contradiction to a world ready to believe – and in some cases to print – that Christianity is inseparable from a kind of capitalistic white supremacy. But the Church is called to be a sign of contradiction, and such a sign can bear great fruit.
 
The first Easter vigils in Rome were held in catacombs not cathedrals; an empire was converted by the witness of uncounted martyrs, whose unshakable confidence that Christ had risen, destroying death, was a sign of contradiction to the pagan world.
 
In his recent essay on the root causes of the sexual abuse crisis, the pope emeritus noted the “today's Church is more than ever a ‘Church of the Martyrs’ and thus a witness to the living God.” Joseph Ratzinger also famously recalled looking around the Vatican as a young priest and foreseeing a time in which the signs of wealth and status would be stripped away.
 
Caught between the hammer of violent oppression in many parts of the world and the anvil of a secularized West suspicious if not downright hostile to the Church, many Catholics see a besieged faithful fighting for survival.
 
But in reality, in the gathering darkness, the light of the faith - like the hundreds of candles light during the Easter vigil - becomes ever brighter. The violence of persecution stokes the fires of faith.
 
Many alive now may live to see Ratzinger’s prediction come true: Francis’ poor Church of the poor once more gathered in the catacombs, real or metaphorical.

While the world will, like the pagan emperors before, scorn her seeming defeat and irrelevance, the Church will instead draw renewed strength as she becomes ever more truly herself.

The witness of its suffering – as in Sri Lanka – offers the same witness the martyrs of the early Church offered pagan Rome, and it will achieve the same result. The experience of the Church in the first centuries of the third millennium will likely come to resemble that of the first centuries AD. And from the forge of persecution will come a New Evangelization to rival the old.
 
Wedded to her risen spouse and called to share in his glory, those now confidently burying the Church as a remnant of history are destined to find her tomb empty. Through death, Christ has already conquered death, and with him the Church rises victorious.

 

Arlington diocese launches addiction support for families

Wed, 04/24/2019 - 19:19

Arlington, Va., Apr 24, 2019 / 05:19 pm (CNA).- At the request of Bishop Michael Burbidge, the Diocese of Arlington has launched a multifaceted program to get parishes involved with the healing of addicts and their families.

Organized by Catholic Charities of the Diocese of Arlington, the project is composed of five parts – clinician training, workshops, addiction resources, family support, and prayer.

Art Bennett, president of Catholic Charities, Diocese of Arlington, told CNA that the apostolate comes as the damages of opioid abuse have extended into the suburbs. Fairfax County, a generally well-off area, has the highest rate of opioid-related deaths in Virginia, he said.

“Bishop Burbidge has long been concerned about the opioid problem in our diocese; we cover 21 counties in the northern part of Virginia,” he said, noting that parishes have seen an increase in funerals for people who have overdosed.

After the bishop challenged the diocese to respond to the opioid crisis,  a conference was held in September to gather interested parties and to brainstorm. A psychologist was brought in to speak on the challenges faced in addiction recovery.  

There are four parishes involved: St. John the Evangelist in Warrenton, Good Shepherd in Alexandria, St. Bernadette in Springfield, and St. John Neumann in Reston.

As part of the program, 17 mental health clinicians have already been trained on the opioid crisis, its growing impact in the United States, and the best means to respond to it. These clinicians are now able to travel and run workshops for other parishes and Church staff.

Arlington's Catholic Charities has also piled together a virtual collection of resources for immediate intervention, including crisis intervention hotlines, case management services, and evaluations for treatment.

The new ministry will seek to add resources for families of addicts, including Al-Anon, Nar-Anon, Families Anonymous, and parent support groups. It will also offer literature and the contact info of therapists.

“Catholic Charities has been asked to focus on providing clinical support to those secondarily impacted by the opioid crisis – providing counseling to the children, families, and loved ones of those struggling with addiction. This is a broadly under-served population in the current response to addiction,” Michael Horne, director of clinical services for Arlington's Catholic Charities, told CNA.

Bennett said two of the major components of this apostolate are the prayer teams who intercede on behalf of addicts, and parish resource committees to support families. Both will be discussed in upcoming workshops, he said.

The next seminar will take place April 29 at St. John Neumann and will continue at a different parish every quarter. Here, Bennett will give an overview of the project, and former nurse Sandi Sale will discuss the boundaries volunteers should put in place.

Susan Infeld, a parent of an addict and a parish nurse in charge of the project at St. John Neumann, will also discuss both successful measures and those that have failed in the past.

Bennett said prayer, while a simple way to support the addicted and their families, is “also the most powerful thing that can be done.”

The apostolate may bring about new opportunities for prayer, but it could also be tacking on the intentions to already-established prayer groups.

“Any parish can have that; they might already have Eucharistic adoration or rosary groups and they just add on the intentions of the families suffering from the opioid crisis so that healing power in prayer and Christ can be involved with them,” he said.

The parish committee programs will provide opportunities for the laity to be supportive of the families of addicts. “That support could be encouragement, referrals, or someone to talk to if there kid is in jail or very sick,” he said.  

Addiction is especially rough on the family, as young people are sometimes forced out of the house when they start supporting their addiction with thieving. The family of addicts is an untapped area for ministry, he said, noting that many parents feel ashamed and ostracized from the Church when a child is going through addiction.

“The families pretty much felt like they are hung out to dry,” he said. “They feel very harshly judged, they feel weak,” and he emphasized the importance of compassion in the situation.

At the Arlington Catholic Herald, Infeld gave insight into her own struggles as a parent of alcoholic. She said addiction ministry is an opportunity to share the message of God’s mercy and to promote healing.

“Families are being destroyed by this disease. Grandparents are raising their grandchildren in retirement because the parents are addicts. Parents are going into debt trying to pay for rehab not just once, but sometimes multiple times. Families most often suffer in silence, not getting the tremendous support and tools that a (ministry or support group) can offer,” she said.

Pro-life group launches targeted campaign for Born Alive bill

Wed, 04/24/2019 - 18:00

Washington D.C., Apr 24, 2019 / 04:00 pm (CNA).- The pro-life organization Susan B. Anthony List has launched a new campaign to pressure members of Congress to sign the discharge petition for the Born-Alive Abortion Survivors Protection Act.

If 218 members of the House of Representatives sign the discharge petition, the bill will move to the floor, where it will be considered. Presently, 199 members have signed, including all but two Republican members, but only two Democrats: Reps. Dan Lipinski (D-IL) and Collin Peterson (D-MN).

The petition opened for signatures on April 2.

In an April 2 statement, Archbishop Joseph Naumann, chairman of the U.S. bishops' pro-life committee, called for the bill's passage.

“Our nation is better than infanticide. Babies born alive during the process of abortion deserve the same care and medical assistance as any other newborn. To not provide care is a lethal form of discrimination against the circumstances of the child’s birth.”

“I strongly urge all representatives to sign this petition, and then vote for the Born-Alive Abortion Survivors Protection Act. This bill would add specific requirements to help ensure that babies born alive after an abortion attempt can have a fair shot at life,” he said.

"The purpose of this campaign is to really focus on the House," SBA List Vice President of Communications Mallory Quigley told CNA. "This is where the pressure point is now because the Senate's already voted. We think this should be bipartisan."

Quigley said that signing the petition would not present an electoral problem for Democrats, “especially for people who were elected in Republican-leaning districts."

The new campaign, which will feature digital ads and events aimed at explaining what the Born Alive bill is, is focused on representatives in what SBA List considers to be persuadable districts.

Reps. Cindy Axne (IA-03), Collin Allred (TX-32), Abby Finkenauer (IA-01), Lizzie Fletcher (TX-07), Conor Lamb (PA-17), Lucy McBath (GA-06), Elissa Slotkin (MI-08), Abigail Spanberger (VA-07), and Haley Stevens (MI-11) have been singled out for attention, with each of them representing states won by President Donald Trump during the 2016 election.

“This is a very moderate proposal that we think they ought to support,” Quigley told CNA. She said the timing of the ad campaign was centered around the Congressional recess, when the members would be in their districts.

“Many Democrats who represent Republican-leaning districts have not yet signed the discharge petition to hold a vote on the Born-Alive Abortion Survivors Protection Act,” said SBA List President Marjorie Dannenfelser in the press release.

The bill’s lead sponsor, Rep. Ann Wagner (R-MO), said that her legislation was “a measure that has passed with bipartisan support in the past.”

Presently, 26 states have some sort of legal protection for babies who survive abortions. Wagner said that it was important that this be extended throughout the entire country.

Dannenfelser said the bill "is urgently needed" as lawmakers in New York, Virginia, and other states push a "radical agenda of abortion on demand through the moment of birth and even infanticide."

"The overwhelming majority of Americans – including 70 percent of Democrats – want Congress to protect vulnerable babies who survive abortions, yet Speaker Pelosi and House Democratic Party leaders have repeatedly blocked this compassionate, common-ground bill.”

She referred to the Democrats blocking the legislation as “extremists” who are out of step with their own party.

Polls have consistently shown that the majority of Americans, including Democrats and even those who call themselves pro-choice, are opposed to late-term abortion.

The Born-Alive Abortion Survivors Protection Act would criminalize doctors who do not provide age-appropriate medical care to an infant that is born alive after an abortion. It also would provide the mother of the infant the ability to file a civil suit against her doctor. It does not criminalize abortion nor add any new restrictions on abortion.

Ending isolation key to fighting assisted suicide, Catholic heath group founder says

Wed, 04/24/2019 - 17:00

Washington D.C., Apr 24, 2019 / 03:00 pm (CNA).- The founder of a Catholic health-share group has said that battling loneliness is crucial to opposing the growing acceptance of assisted suicide in popular culture.

Chris Faddis, co-founder of Solidarity HealthShare, spoke to CNA about the importance of respecting the dignity of all patients at the end of life.

Speaking to CNA during the National Catholic Prayer Breakfast April 23, Faddis said that a rising social and legal acceptance of assisted suicide is exacerbated by a lack of healthcare options that are both ethical and affordable, but is ultimately driven by loneliness and despair in the face of suffering.

“When you see no way out, something like a pill seems tempting,” he said.

Solidarity helps patients and their families find other options to assisted suicide to ease suffering and, Faddis said, expressed a kind of communion in its structure. In a health-share system, members of the organization help to pay each other’s healthcare costs. Members are self-pay patients who can see the provider of their choice while Solidarity helps to negotiate a lower rate, which would then be paid by the group of members.

“We're just there to facilitate and to kind of direct them,” said Faddis. “The affordability is there because there's no profit in it. We're a non-profit, we're just kind of facilitating that sharing."

“In all ways, we lead our members to the options that are going to respect life, that are going to promote their dignity. We provide care management, we provide services. And we encourage them."

Faddis, who serves as the Catholic health-sharing company’s chief operating officer, told CNA that the experience of suffering and death in his own family had formed his commitment to protecting human dignity at the end of life and led to his founding Solidarity. He served as a caregiver for his wife as she was dying of cancer, and experienced first-hand the importance of dignified and respectful hospice and palliative care.  

The experiences like his, Faddis said, needed to be shared in the wider battle to resist a culture of death in which suffering has no meaning.

“If we don't tell [an alternative view of suffering], the other side's telling the horror stories of suffering all day long."

Approaching death with dignity, Faddis said, is important for patients and families alike. “It’s worth taking time over,” he said, noting that his family benefited “in ways too many to count” from the care and support his wife received from their own community.

Solidarity does not pay for health services that are contrary to Catholic teaching, such as abortion, contraception, or euthanasia. When members are diagnosed with terminal illnesses, Faddis said that his organization works to ensure that members are directed to specific palliative care physicians who will not encourage assisted suicide.

Faddis said that an approach that underscores the value of life is especially important for terminal patients who are often feel as though they are a burden on their family and community. Terminal illness was, he said, a painful experience, but one that can be lived with dignity and meaning.

"When people are cared for well, then they can suffer well. So as they're going through those difficult times, or just those difficult decisions, people can help them just by caring well for them,” he said.

Assisted suicide is now legal in eight states, and is being considered by an additional four. New Jersey’s Catholic governor recently signed it into law in his state, after “careful prayer.”

Faddis said that in the United States, there is a general fear of suffering, which has resulted in an embrace of a quick death.

"I think we have a responsibility to console and give solace to the dying,” he said, stressing that preventing isolation was a vital part of respecting the dignity of human life.

“And I think if we do that well, we've solved the problem. I mean, if you're dying alone, you want the pill."

US House asks court to block funding for border wall

Wed, 04/24/2019 - 14:40

Washington D.C., Apr 24, 2019 / 12:40 pm (CNA).- Lawyers representing the US House of Representatives on Tuesday filed a motion in federal court to block funding for the construction of a wall on the US-Mexico border, which President Donald Trump had planned to fund primarily using Department of Defense money.

“Absent this Court’s timely intervention, defendants are poised to begin construction on the border wall next month, using funds that Congress declined to appropriate for that purpose,” the motion reads.

“This Court should therefore issue a preliminary injunction to prevent that irreparable injury to the House.”

Trump had planned to fund the wall’s construction using money appropriated under an emergency declaration he issued in February. By invoking the National Emergencies Act, the president can gain access to sources of funding otherwise unavailable to him. The 1976 act does not contain a specific definition of what constitutes a “national emergency.”

The United States Conference of Catholic Bishops issued a statement Feb. 15 opposing Trump’s emergency declaration.

“We are deeply concerned about the President’s action to fund the construction of a wall along the U.S./Mexico border, which circumvents the clear intent of Congress to limit funding of a wall,” read a joint statement from USCCB President Cardinal Daniel DiNardo of Galveston-Houston and Bishop Joe S. Vasquez of Austin, who leads the USCCB’s migration committee.

In their statement, DiNardo and Vasquez said the wall is a “symbol of division and animosity” between the United States and Mexico.

Following Trump’s emergency declaration, the Democrat-controlled House sued Treasury Secretary Steven Mnuchin and the executive branch, claiming the president’s decision to transfer Defense Department funds to fund the border wall violated the clause of the Constitution that gives Congress the power to designate federal spending.

Congress passed a spending package earlier this year— which Trump signed, ending a 35-day government shutdown— appropriating $1.375 billion for 55 miles of new barriers in the Rio Grande Valley sector. Trump had requested $5.7 billion.

The House’s motion notes that the Executive Branch has already transferred $1 billion in Defense Department money to the military’s Drug Interdiction and Counterdrug Activities fund, with plans to transfer $2.5 billion more. In addition, $3.6 billion will be reallocated to fund the wall from Department of Defense military construction projects, as well as $600 million from the Treasury Forfeiture Fund. The Executive Branch has already awarded contracts for construction of the wall, set to begin next month.

The motion asserts that the 2019 Department of Defense Appropriations Act only authorizes transfers for “higher priority items, based on unforeseen military requirements” and “in no case where the item for which funds are requested has been denied by the Congress.”

“The House is unaware of any other instance in American history where a President has declared a national emergency to obtain funding after having failed to win Congressional approval for an appropriation,” the motion reads.

U.S. District Court Judge Trevor McFadden has not yet set a date for a hearing on the House’s motion.

There are at least two lawsuits against Trump’s funding decision still pending. In one, 16 states are challenging the president’s actions, while another suit was brought by the Sierra Club and a border-communities group, according to Politico.

A judge in Oakland, California has agreed to hear motions for injunctions in those suits May 17, Politico reports.

Bishops of dioceses along both sides of the border have said that the additional construction of a wall would pose dangers to migrants and would create unnecessary divisions in societies that have transcended countries’ borders.

Although “the Church has long recognized the first right of persons not to migrate, but to stay in their community of origin,” Bishop Mark Seitz of El Paso, Texas wrote in 2017, “when that has become impossible, the Church also recognizes the right to migrate.”

 

Supreme Court to hear sexual orientation, gender identity employment cases

Wed, 04/24/2019 - 05:30

Washington D.C., Apr 24, 2019 / 03:30 am (CNA).- In a decision that could have potentially far-reaching consequences, the U.S. Supreme Court has said it will hear cases involving claims that sexual orientation and gender identity should be included under current federal protections barring sex discrimination.

One case involves a male employee who identifies as a woman and was fired from a funeral home for deciding to wear women’s clothes to work.

John Bursch, vice president of appellate advocacy at the religious freedom legal group Alliance Defending Freedom, argued that the court should uphold current federal law.

“Neither government agencies nor the courts have authority to rewrite federal law by replacing ‘sex’ with ‘gender identity’—a change with widespread consequences for everyone,” he said April 22.

The U.S. Supreme Court on Monday said it would hear the cases in the upcoming court term, with decisions and opinions possible in 2020.

Alliance Defending Freedom is backing the funeral home at the center of one case, R.G. & G.R. Harris Funeral Homes v. Equal Employment Opportunity Commission (EEOC).

The family-owned funeral home, owned by Tom Roost, has operated since 1910 and now has several chapels.

In 2007 it hired a male employee who agreed to follow the company’s policies, including its sex-specific dress code. The ADF summary of the case said the dress code is “crafted to emphasize professionalism and keep the focus on those mourning the loss of a loved one.”

In 2013, the employee told Roost that he intended to begin dressing as a woman at work.

“Tom determined that allowing this would not be in the best interests of his clients processing their grief,” Alliance Defending Freedom said on its website summary of the case. “He offered the employee a severance package, which the employee refused.”

The employee, who now goes by Aimee Stephens, wrote to colleagues that year: “What I must tell you is very difficult for me and is taking all the courage I can muster... I have felt imprisoned in a body that does not match my mind, and this has caused me great despair and loneliness.”

Stephens filed suit on legal grounds including Title VII of the Civil Rights Act of 1964, a federal law which bars discrimination on categories including race, religion, national origin and sex.

In 2016, the U.S. District Court for the Eastern District of Michigan backed the funeral home. However, the EEOC appealed the case, and the U.S. Court of Appeals for the 6th Circuit then ruled that the dress code was discriminatory against a male employee who identifies as a woman.

“It is analytically impossible to fire an employee based on that employee’s status as a transgender person without being motivated, at least in part, by the employee’s sex,” said the appellate court, according to the New York Times. “Discrimination ‘because of sex’ inherently includes discrimination against employees because of a change in their sex.”

Bursch, who served as solicitor general of Michigan from 2011 to 2013, said the funeral home wanted “to serve families mourning the loss of a loved one.” He charged “the EEOC has elevated its political goals above the interests of the grieving people that the funeral home serves.”

“Businesses have the right to rely on what the law is—not what government agencies want it to be—when they create and enforce employment policies,” Bursch added.

The Supreme Court accepted the funeral home case on the limited questions of whether Title VII bars discrimination against self-identified transgender people based on “their status as transgender” or “sex stereotyping” under a 1989 Supreme Court decision, Price Waterhouse v. Hopkins.

Alliance Defending Freedom’s brief filed with the U.S. Supreme Court argued that the Sixth Circuit’s interpretation “undermines the primary purpose for banning discrimination based on sex,” namely to ensure equal opportunities for women and to eliminate workplace inequalities that have held women back.

If the lower court’s interpretation holds, it said, employment reserved for women like playing basketball in the WNBA or working at a shelter for abused women “now must be opened to males who identify as women.” Such a definition would also undermine Title IX efforts to advance women’s participation in sports and educational opportunities, it said.

“Substituting ‘gender identity’ for ‘sex’ in nondiscrimination laws also threatens freedom of conscience,” the ADF petition added, saying that such interpretations have forced doctors to participate in surgical efforts to alter sex “in violation of their deeply held beliefs” and best medical judgment.

“In sum, the Sixth Circuit ushered in a profound change in federal law accompanied by widespread legal and social ramifications,” the legal group charged.

Two other cases, Bostock v. Clayton County, Georgia and Altitude Express, Inc. vs. Zarda, will also go before the Supreme Court. They were consolidated because of similar claims regarding employer discrimination on the basis of sexual orientation, National Public Radio reports.

The case Altitude Express, Inc. v. Zarda involves the late New York skydiving instructor Donald Zarda, who said he was fired because he was gay. He was fired after a female customer complained. She had voiced concerns about being tightly tied to Zarda during a tandem dive, and Zarda tried to reassure her by telling her he was “100% gay,” the New York Times reports.

Zarda was killed in a skydiving accident in 2014 but his estate is continuing to pursue the case.

A divided 13-judge panel for the U.S. Court of Appeals for the 2nd Circuit ruled that the lawsuit could proceed.

Chief Judge Robert A. Katzmann, writing the court’s majority opinion, said “sexual orientation discrimination is motivated, at least in part, by sex and is thus a subset of sex discrimination.” Sexual orientation discrimination is “predicated on assumptions about how persons of a certain sex can or should be, which is an impermissible basis for adverse employment actions.”

“(S)exual orientation discrimination—which is motivated by an employer’s opposition to romantic association between particular sexes—is discrimination based on the employee’s own sex,” Katzmann’s decision added.

The case Bostock v. Clayton County involves a Georgia child welfare services coordinator who said he was fired for being gay, the New York Times reports.

The 11th Circuit Court of Appeals in July 2018 issued an unsigned opinion citing a 1979 5th circuit court decision ruling that firing for homosexuality is not barred by Title VII.

Most federal courts do not consider sexual orientation discrimination to be a form of sex discrimination, the New York Times reports.

EEOC publications on the commission website hold that “sex stereotypes” like “the belief that men should only date women or that women should only marry men” constitute illegal discrimination on the basis of sex. They say that the 1964 civil rights legislation against sex discrimination in the workplace includes discrimination “based on an applicant or employee’s gender identity or sexual orientation.”

However, those opinions lack Congressional approval. Proposed legislation known as the Equality Act would add “sexual orientation” and “gender identity” as protected categories under federal law.

Critics have warned that the legislation explicitly rejects religious freedom protections and would open the gates to anti-discrimination lawsuits against religious believers and institutions who disagree with the bill’s broad view of what constitutes LGBT discrimination.

Now is the time to defend the truth, Phoenix bishop says at prayer breakfast

Tue, 04/23/2019 - 18:28

Washington D.C., Apr 23, 2019 / 04:28 pm (CNA).- Bishop Thomas Olmsted of Phoenix called on a gathering of the nation’s Catholic leaders to stand up to the heresies of the modern age and defend the dignity of the human person, body and soul, as an integral part of defending the faith.

Speaking at the National Catholic Prayer Breakfast April 23, the keynote speaker said that the importance of the human body was at the center of a contemporary moral crisis, and crucial to presenting the Church’s teaching in modern society.

Olmsted said that he believes the “disaster” predicted by Pope St. Paul VI in the encyclical Humanae vitae had come to fruition. Quoting from an exhortation to the married couples of his own diocese, he said that the sexual revolution of the last century had caused humanity “a plague of misery on a scale never known before.”

“Enough! Husbands and wifes, mothers and fathers, you are called to have great hearts here, counter-cultural and brave. You can build something better, freer, more generous, and nobler,” he said, insisting that rebuilding society began in the home.

Husbands and wives have to be “all-in” for their sacramental marriage vows, explained Olmsted. This means that couples need to be open to new life, whether “by way of the marital act” or through adoption and fostering.

"Do not be afraid to sink your roots deeply into the living water that is Jesus Christ. He will not abandon you,” said Olmsted. “Lead your family, and lead in whatever other place the Lord asks, with deep and childlike faith in Him."

The family, Olmsted said, was the sign that would defeat the heresies of the current age, all of which concerned the human body.  Whether in reference to the true nature of marriage, life, and gender, or the resurrection of Christ, when the dignity of the body is questioned, Olmsted said, the truth preached by the Church is cast aside, to the detriment of marriage and unborn children.

Sacramental marriage “stands now in the way of the gender ideology,” he said, insisting that Catholics must proclaim the truth and oppose attempts to weaken marriage and the family - attempts which “do nothing to strengthen our great country.”

“Look at the vociferous opposition to the Born-Alive Abortion Survivors Protection Act,” said Olmsted, referring to Congressional attempts to legislate to require that doctors provide age-appropriate care for infants who survive late-term abortions.

“Where does this blatant disregard come from?” he asked. “From a hardened heart.”

Olmsted said it is the great duty of Catholics to “stand up for each child,” offering a courageous witness for life. This, he said, requires each person to “expand our hearts to receive that child” and to “stand in the breech left by hardened hearts.”

“We Christians, then, must stand up for this reality of marriage today, in our homes, and in the public square, despite the real risk of persecution for doing so," he said.

“We can do this. We were made for such a time as this.”

Court rules against Catholic foster agency in Philadelphia

Tue, 04/23/2019 - 16:23

Philadelphia, Pa., Apr 23, 2019 / 02:23 pm (CNA).- After a yearlong legal struggle, a federal appeals court has ruled that city contractors in Philadelphia must place foster children with same-sex couples, a ruling that threatens the future of the local Catholic archdiocese’s foster placement program.

“We’re disappointed that the court decided to let the city place politics above the needs of kids and the rights of parents, but we will continue this fight,” said Lori Windham, senior counsel at the legal group Becket, which is representing the Archdiocese of Philadelphia’s Catholic Social Services.

Becket noted that despite being hundreds of beds short of what is necessary to serve the children in the foster care system, the City of Philadelphia failed to renew the Catholic foster care agency’s contract.

“The need to find those children homes is so dire that earlier this year the city put out an urgent call for 300 new families to become foster parents,” the institute wrote in an April 22 release.

“But shortly after this call for help, the city inexplicably prohibited Catholic Social Services from placing any more children with the families it has certified—solely because of the agency’s religious beliefs. There are dozens of families licensed to foster through Catholic Social Services who are willing to take in children, but because of the city’s actions, their beds have remained empty for close to a year.”

The City of Philadelphia received an allegation in March 2018 that two of the Department of Human Services’ 30 or so contracted agencies would not place children with same-sex couples as foster parents. After the department investigated, it stopped referring foster children to those agencies.

One of those agencies was Catholic Social Services (CSS), an arm of the Archdiocese of Philadelphia that has been working with foster children since its founding in 1917. CSS serves about 120 foster children in about 100 homes at any one time.

City officials cited the group’s unwillingness to place foster children with same-sex couples due to its religious beliefs on traditional marriage, even though lawyers for Catholic Social Services argued that no same-sex couple had ever approached the agency asking for certification to accept foster children.

Catholic Social Services in its lawsuit sought an order to require the city to renew its contract with them, arguing that the city’s decision violated their religious freedom under the constitution. The U.S. Court of Appeals for the Third Circuit ruled against CSS in its April 22 ruling.

“The City’s nondiscrimination policy is a neutral, generally applicable law, and the religious views of CSS do not entitle it to an exception from that policy,” Circuit Judge Thomas Ambro concluded.

Catholic Social Services has never been the subject of discrimination complaints by same-sex couples. The agency says that it assists all children in need, regardless of a child’s race, color, sex, religion, sexual orientation or gender identity.

“CSS will only certify foster parents who are either married or single; it will not certify cohabitating unmarried couples, and it considers all same-sex couples to be unmarried. So far as the record reflects, no same-sex couples have approached CSS seeking to become foster parents,” Judge Ambro wrote.

Despite this, Ambro concluded that the City of Philadelphia “stands on firm ground in requiring its contractors to abide by its non-discrimination policies when administering public services,” and that the record demonstrates, in his view, the “City’s good faith in its effort to enforce its laws against discrimination” rather than an anti-religious bias.

Several foster families who relied on Catholic Social Services to help foster children were plaintiffs in the case, including the late Cecilia Paul, who has fostered more than 100 children, and Sharonell Fulton, the leading plaintiff who has worked with the agency for 25 years.

The U.S. Supreme Court in August 2018 declined to grant an injunction that would require the city to continue its foster-care placement with the agency during litigation over the matter.

Philadelphia is not the only city to refuse to work with a Catholic organization on the issue of foster care and adoption placement. In Buffalo, Catholic Charities recently ceased adoption and foster care work due to rules that would have forced the organization to violate their religious beliefs. Catholic Charities had done work with adoption in Buffalo for nearly a century before the rule change.

In recent years, faith-based child welfare providers in multiple states including in Massachusetts, Illinois, California, and the District of Columbia, have also been forced to shut down their adoption and foster care services because of beliefs that children should be placed with a married mother and father.

National Catholic Prayer Breakfast hears call for 'Catholic great awakening'

Tue, 04/23/2019 - 15:30

Washington D.C., Apr 23, 2019 / 01:30 pm (CNA).- The National Catholic Prayer Breakfast heard an uncompromising call to holiness and the defense of every human life Tuesday, with speakers calling for a “Catholic great awakening.”

A total of 1,400 gathered in Washington, DC for the 15th-annual prayer breakfast, where keynotes were delivered by Bishop Thomas Olmsted of Phoenix and Curtis Martin, founder and director of the Fellowship of Catholic University Students.

Leading attendees in the Divine Mercy Chaplet, Sr. Bethany Madonna, S.V., vocations director for the Sisters of Life, told the nation’s assembled Catholic leaders to be undaunted by their own failings and limitations. Christ “loves you, and wants your weakness,” she said.

“You can be strong with his strength,” she told the audience, “and you will be able to endure the insults that come with defending every human life.”

Pro-life activist Abby Johnson also addressed the crowd, urging them to work towards a society in which abortion was “unthinable” and its legality became irrelevant.   

In his keynote address, FOCUS president Curtis Martin noted that human history was punctuated by periods of renewal, sparked by a return to God in a spirit of atonement. But instead of doom and gloom, he said, the coming generation of young Catholics has the potential to do great things.

The current generation, he said, are “survivors by God’s design” having been born after abortion was legalized and are poised to “wake up” and “vanquish the devil in this generation.”

The United States has experienced ebbs and flows in religious devotion before, and has seen two “great awakenings” among Protestants that resulted in renewed faith for believers. Perhaps, said Martin, this is what the Church in America needs.

"Wouldn't it be a great time for a Catholic great awakening?"

Also among the speakers to address the the pro-life cause was acting White House Chief of Staff Mick Mulvaney, who assured the audience of the president’s personal commitment to protecting the unborn.

Trump was frequently criticized during the 2016 presidential campaign for his past statements in support of abortion. Since his election, the administration has made efforts to block state funding for abortion a consistent theme, renforcing the Mexico City policy preventing U.S. from going to organizations which fund or promote abortion.

Mulvaney told the crowd that uncompromisingly pro-life language in the 2019 State of the Union address was expanded at the president’s personal insistence.

Trump used the speech to condemn the newly-passed Reproductive Health Act in New York, which widely expanded abortion access. He was also critical of efforts to pass a similar law in Virginia. According to Mulvaney, these comments were Trump’s own last-minute additions to the text, made by hand as he reviewed the final draft.

Despite political battles and increased polarization in national political life, Mulvaney said that was “comfortable” serving in the Trump administration and with its priorities.

“The principles of our [Catholic] faith are alive and well and well-respected in this administration and are driving many of our policies,” Mulvaney said.

Appeals court: House not required to accept ‘secular prayer’ at start of work day

Tue, 04/23/2019 - 12:59

Washington D.C., Apr 23, 2019 / 10:59 am (CNA).- A D.C. federal appeals court has ruled that the chaplain for the House of Representatives cannot be forced to allow a self-described atheist to proclaim a secular prayer publicly to the body.

The decision, delivered on Good Friday, said the House rules allow for a religious invocation at the start of its work day, and a secular prayer does not qualify as a religious invocation.

The suit was raised by Dan Barker with the Freedom from Religion Foundation. He had asked to be a guest chaplain for the House of Representatives, but had been rejected by the House chaplain, Fr. Patrick Conroy.

Barker claimed that he had been rejected because he was an atheist, which he said amounted to an unconstitutional establishment of religion by Congress.

But the appeals court said the prayer was rejected because it was non-religious in nature, which renders it irrelevant that the proposed minister was an atheist.

“Even though we accept as true Barker’s allegation that Conroy rejected him 'because he is an atheist,' the House’s requirement that prayers must be religious nonetheless precludes Barker from doing the very thing he asks us to order Conroy to allow him to do: deliver a secular prayer,” wrote Judge David Tatel on behalf of the three-judge panel.

He noted that Article 1, Section 5 of the Constitution allows the House to make its own rules. “Accordingly, we accept the House’s interpretation of its own rules as requiring a religious prayer,” he said.

Conroy, who has served as the House chaplain since May 2011, made headlines last year when he offered his resignation but then rescinded the resignation two weeks later.

He told then-Speaker of the House Paul Ryan (R-WI) that he would not leave voluntarily and that Ryan would have to fire him if he wished for him to leave his role.

Conroy said Ryan’s chief of staff had asked him to resign, commenting on a prayer that he had offered several months earlier, which was perceived as critical of the Republicans’ tax bill.

Ryan said that some House members had concerns about Conroy, and that he was not able to adequately tend to the spiritual needs of some Congressmen.

The Jesuit priest objected that he had never faced disciplinary measures or received any complaints about his ministry during his then-nearly seven years as House chaplain.

Ryan then said that he had decided to allow Conroy to “remain in his position as Chaplain of the House.”

Why Blessed is She's founder says she's blessed

Mon, 04/22/2019 - 05:00

Denver, Colo., Apr 22, 2019 / 03:00 am (CNA).- Jenna Guizar grew up without any sisters.

But these days, Guizar relishes having a "sisterhood" of digital and physical communities of Catholic women around the world.

Guizar presides over a growing international women’s ministry, Blessed is She, which will mark its fifth year in September. The ministry began as a web-based devotional for Catholic women based on the day’s Mass readings.

“I loved what some of the Protestant women’s ministries were doing with Scripture study, inviting women to spend time daily in the Word. I wanted that for Catholic women, too,” Guizar, 35 and the mother of four daughters, explained.

“I saw an opening for this kind of content for women, and a hunger in the Church. I was hungry for it, too, and I didn’t see it happening in the Church, but I never thought of going elsewhere, I wanted to be fed in the Catholic Church.”

Now Guizar, along with a small staff and a national team of writers, whose contributions are vetted by theological editors, is feeding more than 60,000 women around the world with a daily email that delivers reflections on the Mass readings, along with a link to the readings themselves on the USCCB website.

On social media, tens of thousands follow along in regional Facebook groups, forming virtual communities that have morphed into hundreds of physical communities around the world.

On Blessed is She’s Instagram account, which has more than 100,000 followers, retreat director Beth Davis hosts a popular segment called ‘Teachable Tuesday,’ where she gives instruction different Catholic methods of prayer, wisdom from the lives of the saints, and deeper dives into Scripture.

Participants pop on at the beginning of the segment and announce their geographical locations: Ireland, Australia, Tanzania, Mexico, and the United States.

“Basically my whole adult life has been spent working for the Church,” says Davis, “but I’ve never experienced what we experience with these women every day, on retreats, on Instagram, in regional groups.

“There’s almost too much to choose from, she said, when asked for stories about her experience. “[We have] stories of women coming home to the Church, of becoming Catholic, of encountering Jesus for the first time in spite of years of knowing Him on an intellectual level.”

“What makes Blessed is She different is that it’s not about one person, there is no cult of personality. It’s all focused on Christ.” Davis explained, and Guizar agreed, when asked what she thought was driving the ministry’s growth.

“We’re just here walking alongside the women we serve, as women who are experiencing deeper conversion in their own lives,” added Guizar, explaining that she doesn’t see herself as doing anything extraordinary, apart from being available and willing to answer a need to which she herself felt drawn.

“My own personal, daily conversions happen in large part because of Blessed is She. I feel a great responsibility and honor to be given this ministry by the Lord. I feel a great responsibility to draw closer and closer to Him so that I can be the leader and woman He wants me to be,” Guizar said.

Guizar recalls one of the first times she realized Blessed is She might become something bigger than she’d envisioned:

“It was getting close to Advent during our first year, and I thought I’d like to make a little prayer journal and offer it to our subscribers. I had no idea whether it would sell, I just created it in a computer program and self-printed them. But we ended up with more than 800 presales. That’s probably the first time I started to realize this was going to be a lot bigger than me.”

Both Guizar and Davis said that working for the ministry has deepened their spiritual lives.
“I get to come to work every day with someone who prays with me, asks me about my prayer life, who really lives an example of personal holiness,” said Guizar of Davis, “it’s so good for me.”

She continued, “My spiritual life has changed dramatically through the discipline of prayer. I feel drawn to live a life of integrity. If I'm asking a woman to do something in her life, I better be doing it as well... like I have to be living this out in order to talk about it.”

Guizar recounts growing up in a dynamic youth group in the Diocese of Phoenix: “After youth group there was nothing to fill that void of community in my life as an adult. We had good friends and we had a good parish, but we didn’t feel like we were growing in our faith, and we didn’t feel like our relationships were really rooted in Christ.”

“I needed this community for my own conversion” Guizar said.

She recalls feeling a growing sense of isolation as a young mother, struggling to find her place in the Church.

“I wasn’t homeschooling my kids or doing liturgical crafts. I was fascinated by that experience when I read about it, but it wasn’t my life. I felt like I had more questions than answers. I didn’t have any wisdom or experience to offer.”

That’s when Guizar conceived of a daily Bible devotional modelled after some of the Protestant women’s ministries she admired. “I knew of all these Catholic bloggers, women with a deeper knowledge of Scripture and with more formation than me, so I reached out and invited them to contribute.”

That was back in the fall of 2014. The first Blessed is She devotion went out on September 1, 2014. By the end of the year, more than 200 women had signed up to receive the emails. By 2015, that number had increased to more than 2,000 women. And by early 2019, that number had risen to more than 60,000.

50% of Blessed is She participants are millennials - or younger - falling between the ages of 18 and 35. Women between 36 and 65 make up another 35% of the demographic.

Blessed is She brunches and retreats now make up a significant portion of the ministry’s focus, with more than 400 member-hosted brunches logged in 2018. So far in 2019, more than 500 women have attended a Blessed is She retreat somewhere in the US or abroad. Still to come this calendar year: retreats in Nashville, Texas, and Ireland.

If you ask for stories of how Blessed is She is impacting women’s lives, the answers come back to a common theme: community.

Oliva Spears, a Blessed is She writer who manages the site’s blog content recounts “dozens of messages” from women who are coming back to the Church through their involvement with Blessed is She:

“Faithful Catholic women who are lacking community in real life and who’ve felt like they’re the only Catholic left on the planet” are finding out they’re not alone, and being encouraged by other women who are following Christ.

Nell O’Leary, Blessed is She’s managing editor, remarks on the community built in the regional Facebook groups that becomes “real, in-the-flesh friendship.”

O’Leary said, “One older woman had prayed specifically for a young mom who was moving to her city to find the perfect house. When those two met at my Blessed Conversations group, they embraced like old friends. The bonds of sisterhood transcended age, location, and even the internet."

Bonnie Engstrom, another contributing writer, told the story of re-watching an old ‘Teachable Tuesday’ recording on Instagram with her small group in her parish:

“Beth talked about how God’s not finished until He is finished. She specifically said that to older moms whose children have left the Church and there were so many grandma’s present who felt so reassured by that. These are women who are in church every day, praying for their children. They felt heard by God through Beth’s words.”

Guizar touched on the theme of community repeatedly in an interview with CNA, emphasizing its significance to the heart of the ministry.

“I want women to know that the Lord loves them right where they’re at, and that He wants to bring restoration and healing, that He will bring it.”

When asked about how her four young children fit into the mission, Guizar acknowledged the tension between being open to life and leading an international ministry,

“Mike [my husband] is great about it, he is always saying, ‘If the Lord wants it right now, it’s going to happen.’ We don’t shy away from having more kids, because we want more kids to know the Lord, to live as missionaries in a secular culture.”

Guizar says she doesn’t have a plan for Blessed is She, but is just trying to be faithful.

“The Lord gave me Blessed is She to save my soul every day,” she said. “I really believe it was as much for me as for the women who we serve.”

“I have no idea where Blessed is She will be in five years. I had dreams at the beginning that I think have evolved now, into an acknowledgement that even if I had a plan, He would surprise me anyway. So I'm just along for the ride.”

 

 

Editor's note: In addition to her work at CNA, Jenny Uebbing is a periodic freelance contributor to Blessed is She.

 

How Denver’s archbishop responded to Columbine

Sat, 04/20/2019 - 05:00

Denver, Colo., Apr 20, 2019 / 03:00 am (CNA).- Twenty years ago, two teenagers opened gunfire outside Columbine High School in Littleton, Colorado.

Their massacre was premeditated and devastating; the boys also unsuccessfully planned to bomb the school with homemade explosives. They murdered 13 and wounded more than 20 others; finally they shot and killed themselves.

Twelve students and one teacher died the morning of April 20, 1999. The victims included at least four Catholics.

It was the most devastating school shooting in the United States up to that point, and would remain so until April 2007 when a gunman killed 32 people and himself at Virginia Tech.

Archbishop Charles Chaput, now of Philadelphia, was the shepherd of Denver at the time. More than 1,000 mourners turned out for the first three students’ funerals, over which Chaput presided.

"[Chaput] was very prompt in understanding the need to get to the scene and get to the families, the Catholic families, to provide them with support," Francis Maier, who was archdiocesan chancellor and special assistant to the archbishop at the time, told CNA in an interview.  

The massacre happened at a time when school shootings were relatively rare, Maier emphasized. Columbine is in an upscale neighborhood, he noted, and it was a place where no one anticipated something like that could happen.

Maier said both secular and Church officials responded well when the shooting happened, but there were some moments at the beginning when people asked: "What do we do? How do we respond?"

“[Chaput] was engaged immediately. [The shooting] caught everyone by surprise, obviously, but he responded very promptly."

The archbishop stayed in touch with the parents of at least one of the victims for years afterward, thanks to the relationship forged in the immediate aftermath of the attack. Maier said he thought the archbishop was prepared by having been a pastor in the diocese before he was its archbishop, which he had been for 2 years in 1999.

"He had a long-lasting linkage to the event and the families that were involved," Maier said.

Maier said after the tragedy the Church was often asked how the shooting could be reconciled with the idea of a good and merciful God, and how the perpetrators— two kids— could do something like that?

"Delivering that message of God's presence and God's continuing love, obviously, was the archbishop's task,” Maier said.

“And in the funeral homilies that he preached, the counseling he gave to the families— a lot of counseling in a situation like this is just being present. Because what are you gonna say, you know? You can't say 'I know how you feel?' because you don't. And I think the archbishop understood that his presence and the presence that it represented as the Church's concern.”

The Columbine shooting prompted a national conversation about gun control and school safety.  

Chaput testified before the United States Senate Committee on Commerce, Science and Transportation on May 4, 1999. He addressed violence in media and popular culture— a widely-discussed topic in the wake of the shootings.

“The reasonable person understands that what we eat, drink, and breathe will make us healthy or sick. In like manner, what we hear and what we see lifts us up or drags us down. It forms us inside,” Chaput told the committee.

He noted that “The Matrix,” a film in theaters at that time hugely popular with teenagers, featured a great deal of firearm violence. Chaput wondered if the shooters had seen the film; and if so, he mused that “it certainly didn't deter them” from committing their violent act.

“People of religious faith have been involved in music, art, literature, and architecture for thousands of years, because we know from experience that these things shape the soul, and through the soul, they shape behavior,” Chaput said.

“Common sense tells us that the violence of our music, our video games, our films, and our television has to go somewhere. It goes straight into the hearts of our children, to bear fruit in ways we cannot imagine until something like [Columbine] happens.”

Chaput emphasized his view that tragedies like Columbine emerge out of a culture in which people are not being taught to value human life.

“When we build our advertising campaigns on consumer selfishness and greed, and when money becomes our universal measure of value, how can we be surprised when our sense of community erodes?” he wondered.

“When we multiply and glorify guns, are we surprised when kids use them? When we answer murder with more violence in the death penalty, we put the State’s seal of approval on revenge.”

“When the most dangerous place in the country is a mother’s womb, and the unborn child can have his or her head crushed in an abortion, even in the process of being born, the body language of that message is that life is not sacred and may not be worth much at all.”

Maier agreed with Chaput’s diagnosis of the problem.

"Young people are not being formed properly in the dignity of life, and older people, adults, are deeply into self-satisfaction and license."

"The disease needs to be addressed, not the symptoms,” he said.  

“Fixing it is not going to be removing one particular way of committing an evil act. People will find other means to do those things if they are committed to doing evil things. So I think the underlying culture that produces Columbine is still with us, and, if anything, it’s worse."

Commentary: What he's done for us at Easter

Fri, 04/19/2019 - 12:53

Denver, Colo., Apr 19, 2019 / 10:53 am (CNA).- I’ve been married for 13 Easters now. I’ve been a dad for seven of those.

And every year, Easter sneaks up on our family. It shouldn’t. Lent is a long and penitential season, and the fair warning the Church gives us that Easter is coming. But a few weeks into Lent, it becomes normal- the sacrifices and penances become part of our routine- and I begin to forget that Easter is coming.

And then, it’s the Triduum.

Then it’s Good Friday, and we’re kneeling in the Church, and processing forward to kiss the cross.

Then it’s Holy Saturday, and some years we’re putting the kids in pajamas to let them sleep in the pews during Easter Vigil.

Then it’s Easter, and we’re celebrating with our family, and cooking a roast, and drinking champagne.

And every year, I find myself wondering if I’ve led my family well through Lent. Every year, I see the ways in which I might have invited my wife more often to prayer. Every year, I ask if I’ve taught the kids enough about Jesus and his sacrifice, if I’ve opened the Scripture often enough in our home.

Every year, I conclude I haven’t done enough. I haven’t really lived the Lent I should have, I decide. I haven’t really lived for Christ.

But all of that is folly.

We’re called, of course, to order our lives and homes and families to Jesus Christ. We’re called to be his disciples. We’re called to place him above all things.

But Easter reminds us that we’re also called to let him- and him alone- accomplish the transformation of our lives.

Not one of us can conquer death. Not one of us can atone for sin. Not one of us can transform a heart, ordering it to the unreserved love of God and neighbor.

Only he can do that.

We can put ourselves in his presence. We can offer ourselves to him. We can try to follow the examples of the saints. We can try to put the sacraments at the center of our lives.

But after that, we need to trust him. Easter tells us that we become saints through the work that he, and his grace, do in us, and through us, and for us. We are participants, but he is the source of life.

“We were indeed buried with him through baptism into death,” St. Paul tells the Romans, “so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life.”

Our newness of life comes through him. And it takes time to be fully manifested. And we have to trust.

Pope Francis has rightly pointed out a kind of Pelagianism among many practicing Catholics today. A sense that we can do it ourselves: that if we manage to carry the burden of moral perfection, and apostolic life, and evangelical zeal, that we might get ourselves to heaven.

But we won’t, and we can’t. That’s not sufficient. The doors to heaven are open to us because he loved us enough to be scourged at a pillar, to hang on a cross, to be buried, and to conquer sin and death.

And in baptism, he makes us a part of his life, death, and resurrection.

The evil one wants to make us think we can do it alone. But an empty tomb is beyond our own powers and abilities.

This Easter, I’ll give thanks to the Lord for the ways I’ve grown closer to him this Lent. I’ll ask him to help me follow him more closely. I’ll repent of my sins, and confess them. I’ll continue to walk with him on the lifelong journey to holiness.

This Easter, I’ll try to remember that alone, I can’t be good enough, strong enough, or powerful enough to be free from my own sins, or from my impending death.

And I’ll celebrate that because of what he did for me, I don’t have to be.

Pro-lifers join Good Friday prayers to abortion clinic witness

Fri, 04/19/2019 - 08:01

Chicago, Ill., Apr 19, 2019 / 06:01 am (CNA).- A pro-life group is coordinating ecumenical Good Friday services and Ways of the Cross outside of abortion clinics in more than 30 states, saying it is a fitting time to pray for unborn victims, their mothers, and clinic workers affected by abortion.

“There’s no better day to remember the victims of abortion than Good Friday, when we remember the suffering and execution of Jesus Christ, an innocent man who preached the value of every single human life,” Eric Scheidler, director of the Chicago-based Pro-Life Action League, said April 17.

Pro-life Christians have scheduled Way of the Cross services outside nearly 100 abortion clinics in more than 30 states, according to the Pro-Life Action League. It lists locations of these services on its website.

The league has coordinated the Good Friday prayer services since 2014 and expects thousands to attend this year. The group’s website includes a guide on how to host a Way of the Cross for Victims of Abortion, aiming for a broad Christian audience.

“Though the devotion of the Stations of the Cross has Catholic roots, the service we conduct is completely ecumenical,” the guide says. “People of every denomination join us each year and there is no material in the book that would be offensive to non-Catholics.”

The Pro-Life Action League asks participating groups to report the time, date and location of their services for listing on the league’s website.

“As a society, we've become increasingly sensitive to the victims of injustice, and that’s to our credit,” said Scheidler. “But we forget about the victims of abortion, starting with the more than 60 million unborn children who have lost their lives to legal abortion in the United States since 1973.”

The millions of women who regret their abortions are also victimized, he said, as are some abortion clinic staff. He charged that abortion provider Planned Parenthood exploited sincere desires to help women, as with former clinic director Abby Johnson whose story is depicted in the movie “Unplanned.”

The Pro-Life Action League was founded by Joe Scheidler in 1980. Its activities include public protest, sidewalk counseling, and youth outreach.

Oklahoma advances abortion drug reversal bill. Is it well-founded?

Thu, 04/18/2019 - 20:01

Oklahoma City, Okla., Apr 18, 2019 / 06:01 pm (CNA).- Oklahoma legislators have passed a bill requiring physicians to tell women that a drug-induced abortion procedure can be reversed, but questions remain over the science behind the claims and whether the bill can pass constitutional muster.

“A number of women have regret after the abortion. They may have a regret during the process but, if they don’t know there may be a way to reverse the process, then they just don’t know,” bill author Rep. Mark Lepak, R-Claremore, told the Oklahoma television station News 4.

“There are a lot of things in this world that, once you make a decision, you can’t undo. This is perhaps one that you can change your mind and you still have some hope that you could deliver a happy, healthy baby,” he said.

The House of Representatives passed Senate Bill 614 by a vote of 72 to 24. The bill requires signage about abortion drug reversal to be posted in facilities where abortions are performed.

“If you continue to perform the abortion without the signage posted, without the notice, then there are penalties and fines associated,” Lepak said.

Doctors who violate the law could face felony charges, while facilities could face fines of $10,000 per day.

Jill Webb, legal director at the ACLU of Oklahoma, said the bill could result in legal challenges if it is signed into law.

“Arizona, for instance, immediately had it challenged, and what they did was reverse the policy even before it got to court for determination,” Webb told News 4. “Not only do you have freedom of speech to say what you want, you also can’t be compelled to say something you don’t believe, and that’s what the problem is.”

Similar Arizona legislation, passed in 2015, was repealed in 2016 after legal challenges and a failure to find a credible expert willing to defend it. The State of Arizona had to pay Planned Parenthood and other abortion providers more than $600,000 in attorney fees and other costs spent fighting the law, the Associated Press said.

Dr. Melinda Cail of Primary Health Partners criticized one argument for the bill based on a study of seven patients.

“I think that physicians will find it hard to swallow something that could be a felony that was based on such a small sample,” she said, according to News 4.

“In that study of seven people, two went on to stop the procedure and had continuation of the pregnancy,” she said, commenting that it lacked long-term follow-up on whether the babies and mothers were healthy after the procedure.

Lepak said the study was “very dated” but claimed other evidence backed the bill.

A chemical abortion is a two-step process that involves the ingestion of two drugs: mifepristone and misoprostol. The first drug, mifepristone, effectively starves the unborn baby by blocking the effects of the hormone progesterone. The second drug, misoprostol, is taken up to two days later and induces labor.

Backers of abortion pill reversal say the abortion can be reversed after a woman takes mifepristone but before she takes misoprostol, though this must be done quickly.

Dr. George Delgado, M.D., appears to have been the author of the first study involving seven women. Delgado, a pro-life California doctor, has been a leader in medical interventions to reverse the effects of the abortion pill regimen.

He and several other researchers wrote another analysis of abortion pill reversal in the journal Issues in Law and Medicine in April 2018.

In observations of 754 patients who sought abortion pill reversal before taking the second drug, the researchers said that intramuscular progesterone had a reversal rate of 64% and high dose oral progesterone had a reversal rate of 68%.

“There was no apparent increased risk of birth defects,” the abstract said.

The American Congress of Obstetricians and Gynecologists, which tends to oppose abortion regulations, has criticized the scientific claims behind abortion pill reversal.

Its 2015 position paper on the Arizona legislation noted that pregnancy will continue in 30-50% of women who take mifepristone alone and do not take misoprostol, the National Catholic Register has reported.

“Available research seems to indicate that in the rare situation where a woman takes mifepristone and then changes her mind, doing nothing and waiting to see what happens is just as effective as intervening with a course of progesterone,” the OB/GYN group said.

The methods behind Delgado’s more recent study have also come under criticism, including allegations that some women were dropped out of the study to inflate the success rate, Los Angeles Magazine reported in March 2019.

The Abortion Pill Rescue Network, which Delgado serves as a medical advisor, has claimed to have saved over 500 babies from abortion, its website said. The network is a program of Heartbeat International, a longstanding network of pro-life pregnancy assistance.

Miami archbishop warns flock against fake Fathers

Thu, 04/18/2019 - 19:16

Miami, Fla., Apr 18, 2019 / 05:16 pm (CNA).- The Archdiocese of Miami is warning Catholics against a spate of fake priests who are scamming parishioners for money and gift cards, supposedly for good causes.

The problem has cropped up in multiple parishes in the area, the archdiocese told CBS News.

Archbishop Thomas Wenski told CBS that he was assuring Catholics that “no Catholic clergyman will ask a parishioner for a gift card.”

In some of the scams, the scam artist will purport to be Archbishop Wenski himself, or the auxiliary bishop of Miami, which was the fake signature on this bogus message shown to CBS News: “I need you to get an iTunes gift card for soma patients going through cancer in the hospital and I promised each patient but I can’t do this right now...I will pay back as soon as I get back. Let me know if you can get it Many blessings.”

Having his name attached to these scams is troubling, Wenski told CBS. “It upsets you because you feel violated and you feel like nothing is safe.”

One parishioner has reportedly lost about $1500 to the scams.

Parishes are warning Catholics at Mass and in their bulletins to ignore emails or texts from priests asking for money or gift cards and to report any fake messages to police.

Wenski lamented that such scams were part of the “perils” of technology. CBS noted that concerned Catholics can check with FloridaConsumerHelp.com to see if a request for money is legitimate.

The phony priest problem seems to extend beyond Florida. Last week, the Diocese of Scranton issued warnings after two diocesan employees received similar scam texts from fake priests asking for gift cards, a local newspaper reported.

“The Diocese of Scranton reminds everyone if you are ever concerned about a message that you receive, whether by text message or email, verify it before you take any action,” the diocese said in a statement.

“It the instances reported this week, the person impersonating a priest asked each recipient to purchase $500 in gift cards for his niece as a birthday present because he was checking on a friend in the hospital.”

Similar scam texts were also reported in the Archdiocese of Philadelphia, according to local reports.

Texas Attorney General Ken Paxton issued a similar warning in March after fake priests solicited money and gift cards from parishioners in the state.

Arson charges for man who carried gasoline into NYC’s St. Patrick’s Cathedral

Thu, 04/18/2019 - 18:08

New York City, N.Y., Apr 18, 2019 / 04:08 pm (CNA).- The man who attempted to enter New York’s St. Patrick’s Cathedral carrying gasoline, lighter fluid, and a lighter will face criminal charges. The attempted entry was the second time this week the man was arrested at a Catholic cathedral.

Marc Lamparello, 37, was apprehended April 17 by St. Patrick’s Cathedral security around 8 p.m. and taken into police custody by officers with the NYPD Critical Response Command. He apparently intended to start a fire, and police said he had a car nearby to escape the scene.

Lamparello was charged Thursday with attempted arson, reckless endangerment, and illegally transporting flammable materials in public places.

Earlier this week, Lamparello was arrested for refusing to leave the Cathedral Basilica of the Sacred Heart in Newark, New Jersey.

On Monday evening, Lamparello refused to leave the Newark cathedral when it was closing. He was seated in a pew, and told a sheriff’s deputy that he would only leave the cathedral in handcuffs.

“If you want me to leave tonight, you’re gonna have to handcuff me and arrest me tonight and take me to jail,” he told the officer.

According to the Daily Beast, Lamparello resisted attempts by two officers to take him into custody, apparently throwing himself on the church floor and telling them “I’m not leaving. God wants me here. I know all the sins the priests have committed.”

He was charged April 15 with criminal trespassing and resisting arrest.

NYPD have also confirmed that Lamparello had recently purchased a one-way airplane ticket to Rome, scheduled to depart Thursday evening.

According to the NYPD, Lamparello had four gallons of gasoline, two cans of lighter fluid, and two lighters with him when he attempted to enter St. Patrick’s Cathedral Wednesday night. He was prevented from entering by cathedral security, but was able to spill some of the gasoline on the floor as he was leaving.

About 90 minutes before he attempted to enter the cathedral, Lamparello pulled up to the church in a minivan. He then wandered around for about an hour, before taking the gasoline, lighter fluid, and lighters out of his car. He tried to go into St. Patrick’s around 8 p.m. and was apprehended shortly thereafter.

NYPD said that Lamparello’s story was “not consistent” and suspicious, though they have not yet determined any sort of motive. He claimed he cut through the cathedral as a shortcut, as his van had run out of gas. The minivan had in fact not run out of gas, which led to police taking him into custody. Lamparello was reportedly cooperative and conversational with police.

Police do not suspect terrorism, and have described Laparello as “emotionally disturbed.”

Lamparello graduated from Boston College, a Jesuit school, in 2004. Since then, he has been a philosophy instructor at several universities, including Seton Hall University in New Jersey. Seton Hall is a diocesean Catholic school administered by the Archdiocese of Newark. He previously worked as a music director for a Catholic parish in New Jersey.

His brother, Adam Lamparello, told the Daily Beast that he was “shocked” to hear of his arrest, and said that “this is something that is so not him.”

New York City Mayor Bill de Blasio praised NYPD for their quick action in apprehending the suspect.

“We are all focused on keeping our congregations and houses of worship safe as they celebrate this Holy Week,” tweeted de Blasio.

 

‘Nones’ rise amid declining church attendance, survey shows

Thu, 04/18/2019 - 17:00

Washington D.C., Apr 18, 2019 / 03:00 pm (CNA).- Church membership in the United States has dropped considerably in the last two decades, and the number of people who say they have no religion has increased, a new report from Gallup shows.

The decline in “membership” of a specific church or parish community appears especially pronounced among Catholics and young people.

Nearly one out of three millennials, defined as people born between 1980 and 2000, describe themselves as having no religion. Of the 68% who said they do have a religious faith, only 57% said they belong to a church.

Twenty years ago, when members of “Generation X” were the same age as millennials, 62% --nearly two out of three--were members of a church. Today, 54% of Generation X members belong to a church, and 79% said they have a religious belief of some sort.

Those born in 1945 or earlier were the most religious age group surveyed. Only nine percent said they did not have a religion, and nearly three out of four believers consider themselves to “belong” to a church.

Since 1998-2000, the percentage of Catholics who say they belong to a church has dropped by 13 points. In 1998-2000, 76% of Catholics said they were members of a church. By 2016-2018, this figure had dropped to 63%.

Church “membership” is difficult to tabulate among Catholics. Parish membership is primarily defined in canon law according to residence in the territory of a parish.

While many parishes operate registration programs for sacramental or pastoral purposes, “registration” does not actually define or confirm belonging to the parish community, which is conferred de facto by domicile within the territory of the parish.

In Catholic theology, Church “membership” is not ordinarily defined by registration or self-identity.

Even without taking this into account, according to the data American Catholics still appear belong to churches at higher rates than nondenominational Protestants. Only 57 percent of Americans who call themselves “nondenominational” are members of a church.

Both of these figures lag behind Protestants affiliated with a denomination, as well as Mormons. Seventy percent of denominational Protestants, and 90 percent of Mormons say they belong to churches. Mormons, unlike Catholics and Protestants, have kept relatively stable church membership numbers of the past 20 years.

Women were considerably more likely than men to say they belong to churches, with 58 percent of women and 47 percent of men identifying themselves as church members. Membership among men and women experienced a large decline in the last 20 years, with men dropping by 17 points, and women by 15.

All demographic categories now say they belong to churches at a lower rate than they did 20 years ago.

The demographics that experienced the smallest decline were Protestants (which Gallup combined with people who identify simply as “Christian”) and Republicans, who dropped six points and eight points, respectively.

Conversely, Hispanics and Democrats both dropped 23 percentage points in church membership over the last 20 years. Democrats dropped from 71 percent to 48 percent, and Hispanics from 68 to 45. Those between the ages of 18 and 29 were not far behind, declining by 22 points from 1998.

Pages