Podcasts about Evangelii gaudium

Accompaniment allows people of faith to mutually assist each other's spiritual growth and provides a pathway for less experienced people to learn and grow through an intentional relationship. The Catholic Apostolate Center recently developed an online course that equips people with the basics and how-to of accompaniment. Meg Ferguson, Curriculum Coordinator at the Catholic Apostolate Center, joins this episode of On Mission with Chris Pierno and Fr. Frank Donio, S.A.C. to share her inspiration and development of the virtual Accompaniment Course.Missionary discipleship is most fruitful through the witness of the baptized. Many are profoundly moved, particularly by the witness of young people. People often comment on who is not active in the life of faith. How often do we put our attention on those who are? These are the people, including many young people, who live their faith and go forth daily as missionary disciples of Christ. Pope Francis teaches that “missionary disciples accompany missionary disciples” (Evangelii Gaudium, 175). The baptized do not become missionary disciples on their own, they need accompaniment. This is true for young people and true for all. Young people do need accompaniment toward missionary discipleship, but that can only happen if others are well-formed disciples. Part of this formation includes learning more about ministry with young people, particularly young adults. Many young people evangelize others through their witness of faith in word and deed. Sometimes this is a story that is not told. They live well their faith through missionary discipleship and have brought others to Christ and his Church. They need our support, accompaniment, and prayers. Related On Mission episodes:AccompanimentRetreat Experiences and AccompanimentDr. Timoney on Parish Pastoral Councils  From the Ad Infinitum blog:Accompaniment View Collaboration in Ministry resourcesCheck out the main Saints and Feast Days websiteDownload the App on the App Store or Google Play Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify On Mission is produced by the Catholic Apostolate Center. Follow the Center on Facebook, Instagram, Twitter, and YouTube to remain up-to-date on the latest Center resources and podcasts. Listen to Fr. Frank's weekly reflections and recent blogcasts.

Habiendo visto las consecuencias provocadas por la falta de esperanza en los programas anteriores de este bloque de «Un ancla en la tormenta», D. Miguel Larrambebere Zabala, vicario general de la diócesis de Pamplona y Tudela (Navarra, España) nos recuerda que lo propio del cristianismo es la esperanza. Expondrá el significado del título de la bula convocatoria de este «Año Jubilar de la Esperanza», «Spes non confundit» (La esperanza no defrauda. Romanos 5, 5). A pesar de las incertidumbres y las dificultades en esta vida, merece la pena esperar en la única Esperanza, con mayúscula, que da sentido a toda la vida humana: Jesucristo. Así, podemos aprender del Señor a «dar de beber a los demás» ya que fue «precisamente en la cruz donde, traspasado, el Señor se nos entregó como fuente de agua viva» (Evangelii Gaudium, 86).

Acompaña al Padre Román Flecha a Meditar sobre la Exhortación Apostólica Evangelii gaudium y conozcamos más a fondo lo que nos dice el Señor.

In this episode, Proclaim Director Eric Chow a foundational inspiration behind the Proclaim movement in Vancouver: Pope Francis' apostolic exhortation, Evangelii Gaudium (The Joy of the Gospel). Discover how the Holy Father's powerful call to evangelization sparked a local movement dedicated to awakening disciples to proclaim Jesus. A Lasting Legacy: Following the passing of Pope Francis, Archbishop J. Michael Miller of Vancouver reflected on his profound impact, stating: ""The most significant legacy left to the Archdiocese of Vancouver by Pope Francis is undoubtedly his heart for evangelization. Inspired by his declaration of an Extraordinary Missionary Month in October 2019, we launched Proclaim, a movement that awakens disciples to proclaim Jesus. The Pope's challenge to embrace missionary discipleship continues to guide our evangelization efforts today."" Eric reads and highlights several key paragraphs from Evangelii Gaudium that have deeply influenced the Proclaim movement: Paragraph 3: On the urgent need for a renewed personal encounter with Jesus Christ, emphasizing that this relationship is the foundation of evangelization. Paragraph 14: Discussing the three principal settings for the new evangelization: the ordinary pastoral ministry, the evangelization of the unchurched, and the evangelization of those who have abandoned the practice of the faith. Paragraph 28: Underscoring the transformative power of a genuine missionary impulse, capable of shaping all of the Church's activities. Paragraph 169: Calling the Church to initiate everyone into the ""art of accompaniment,"" emphasizing the importance of walking alongside others on their faith journey with compassion and understanding. To delve deeper into Pope Francis' Apostolic Exhortation, you can read the full text of Evangelii Gaudium on the Vatican website: Link to The Joy of the Gospel on the Vatican Website (https://www.vatican.va/content/francesco/en/apostexhortations/documents/papa-francescoesortazione-ap20131124evangelii-gaudium.html)

10 Jahre nach Veröffentlichung von "Evangelii Gaudium" hält Papst Franziskus Katechesen zum Thema: "Die Leidenschaft für die Evangelisierung. Darin erklärt er: "Ohne apostolischen Eifer verkümmert der Glaube. Die Mission ist der Sauerstoff des christlichen Lebens."Mit Pfr. Thomas Maria Rimmel und Pater Karl Wallner.Unsere Mission:K-TV steht zu Tradition und Lehramt der katholischen Kirche. Der Sender möchte die katholische Lehre unverfälscht an die Menschen weitergeben und so die Schönheit und Wahrheit des christlichen Glaubens verbreiten. Die Vermittlung von Glaubensinhalten ist zudem ein zentrales Anliegen.Schreiben Sie uns Ihre Anliegen und Fragen per E-Mail an: seelsorge@k-tv.orgHier können Sie K-TV unterstützen: https://www.k-tv.org/spenden Weitere wichtige Links zu K-TV: YouTube: https://www.youtube.com/@KTVKatholischesFernsehen Instagram: https://www.instagram.com/katholisches_fernsehen/Facebook: https://www.facebook.com/K.TV.Fernsehen/ LinkedIn: https://www.linkedin.com/company/k-tv-katholisches-fernsehen/ X: https://x.com/ktv_fernsehen Livestream: https://www.k-tv.org/live-stream/ Mediathek: https://www.k-tv.org/mediathek/Newsletter: https://www.k-tv.org/newsletter/Datenschutzerklärung: https://www.k-tv.org/datenschutz Impressum: https://www.k-tv.org/impressum

Meditación en el lunes de la III semana del Tiempo Ordinario. El Señor nos advierte en el Evangelio de hoy: «Un reino dividido internamente no puede subsistir; una familia dividida no puede subsistir». Al hilo de estas palabras, y de algunos párrafos de la Evangelii Gaudium del Papa Francisco, meditamos sobre la unidad que hemos de vivir los cristianos.

Come on a spiritual journey with Mary Jane Fox and special guests from the Maryknoll Lay Missioners as they explore the powerful impact of faith-driven service. Discover how this Catholic ministry serves marginalized communities worldwide, focusing on social justice, development, and spiritual needs. During our journey, you will: Gain insight into Maryknoll Lay Missioners and their mission  Hear about significant experiences that deepened the faith of these missionaries Gain valuable advice about how to make a difference and spread hope. We invite you to visit the official webpage for this episode. Want to learn more about this Catholic mission-sending community? Tap here to visit their official website. Featured image and logo courtesy of the Maryknoll Lay Missioners. All rights reserved. Jewel for the Journey: “Go forth from our own comfort zone in order to reach all the ‘peripheries' in need of the light of the Gospel” - Pope Francis (The Joy of the Gospel, Evangelii Gaudium, #20) Learn more at PilgrimCenterOfHope.org/Journeys Help us spread hope! PilgrimCenterOfHope.org/Donate Do you like what you hear? Become a Missionary of Hope by sponsoring a week of Journeys of Hope, tap here to get started.

The Pontifical Lateran University's special mission in the Church and the anniversary of Evangelii Gaudium, Pope Francis' call to share the joy of the Gospel with the world.

Esta semana en Vaticano: Exploramos la misión especial de la Pontificia Universidad Lateranense en la Iglesia y conmemoramos el aniversario de Evangelii Gaudium, el llamado del Papa Francisco a compartir la alegría del Evangelio con el mundo.

Dr. Ricardo Febres Landauro, https://feuerstrom.com/

Dr. Ricardo Febres Landauro, https://feuerstrom.com/

Send us a textHow does the laity influence the homily?  We dive deep into the essential role of the laity, drawing from pivotal documents like "Fulfilled in Your Hearing," "Preaching the Mystery of Faith," and "Evangelii Gaudium." We emphasize the preacher's responsibility to connect scripture with the lived experiences of their audience, ensuring that each homily resonates with the faithful inspiring them to live out the gospel in their daily lives.Authentic preaching requires clergy to truly understand their congregants' experiences. Hear how Father Jim Bacik sets a remarkable example by engaging with university professors, students, and community members to gather diverse insights. This chapter reflects on the broader role of the faithful as bearers of the prophetic spirit and stresses the need for humility and listening by the preacher. By balancing theological knowledge with an understanding of their congregation, priests and deacons can ensure their messages resonate meaningfully.Passion and preparation are crucial for impactful homilies. Discover varied preparation methods from praying with scriptures to rehearsing in the car, and learn the art of storytelling within a homily. We share personal anecdotes and influential sermons that have significantly impacted spiritual growth. Emphasizing brevity, authenticity, and finding one's unique voice, this episode offers practical advice on honing the craft of preaching, from feedback and collaboration to the emotional weight of love and commitment in scripture. Tune in to explore how dedicated and prepared clergy can shape and inspire their congregations.Church Search goes to St. Francis Xavier in Medina, OHReadings for this week can be found here

Dennis is in Los Angeles and Julie is still in Europe.  Dennis shares a bit about his trip to the Artic circle, and the differences between Greenland and Iceland.  Wherever you are is the center of the world.  People should not think that life is more meaningful if they live in an important or popular place.  People in Nashville know more about New York than New Yorkers know about Nashville.  We are made to have a meaningful life no matter where we are.  Did you know the word catholic means the whole, or more colloquially, "universal."  Christianity is progressive in the truest most noble sense.  Pope Francis put it this way in his apostolic exhortation from 2013, Evangelii Gaudium, section 247: We hold the Jewish people in special regard because their covenant with God has never been revoked, for “the gifts and the call of God are irrevocable” (Rom 11:29). The Church, which shares with Jews an important part of the sacred Scriptures, looks upon the people of the covenant and their faith as one of the sacred roots of her own Christian identity (cf. Rom 11:16-18). As Christians, we cannot consider Judaism as a foreign religion.  Other topics include: Judeo-Christianity versus secularism; secularism is a faded copy of the old religious doctrine; the covenant God has with the Jews; your actions on earth determine your destination after death; universalist and particularist is the ideal; proselytizing; Jonah. Music: Straight to the Point c 2022Richard Friedman Music Publishing 100%Richard Friedman Writers 100%ASCAP (PRO)IPI128741568RichardFriedmanMusic.comSee omnystudio.com/listener for privacy information.

Dennis is in Los Angeles and Julie is still in Europe.  Dennis shares a bit about his trip to the Artic circle, and the differences between Greenland and Iceland.  Wherever you are is the center of the world.  People should not think that life is more meaningful if they live in an important or popular place.  People in Nashville know more about New York than New Yorkers know about Nashville.  We are made to have a meaningful life no matter where we are.  Did you know the word catholic means the whole, or more colloquially, "universal."  Christianity is progressive in the truest most noble sense.  Pope Francis put it this way in his apostolic exhortation from 2013, Evangelii Gaudium, section 247: We hold the Jewish people in special regard because their covenant with God has never been revoked, for “the gifts and the call of God are irrevocable” (Rom 11:29). The Church, which shares with Jews an important part of the sacred Scriptures, looks upon the people of the covenant and their faith as one of the sacred roots of her own Christian identity (cf. Rom 11:16-18). As Christians, we cannot consider Judaism as a foreign religion.  Other topics include: Judeo-Christianity versus secularism; secularism is a faded copy of the old religious doctrine; the covenant God has with the Jews; your actions on earth determine your destination after death; universalist and particularist is the ideal; proselytizing; Jonah. Music: Straight to the Point c 2022Richard Friedman Music Publishing 100%Richard Friedman Writers 100%ASCAP (PRO)IPI128741568RichardFriedmanMusic.comSee omnystudio.com/listener for privacy information.

“El llamado a la revisión y renovación de las parroquias todavía no ha dado suficientes frutos en orden a que estén toda vía más cerca de la gente, que sean ámbitos de viva comunión y participación, y se orienten completamente a la misión” (Papa Francisco, Evangelii Gaudium, n°28).» L'articolo Evangelizar una nueva realidad II parte – Martes 16 jul 2024 proviene da Radio Maria.

“El llamado a la revisión y renovación de las parroquias todavía no ha dado suficientes frutos en orden a que estén toda vía más cerca de la gente, que sean ámbitos de viva comunión y participación, y se orienten completamente a la misión” (Papa Francisco, Evangelii Gaudium, n°28).» L'articolo Evangelizar una nueva realidad – Martes 09 jul 2024 proviene da Radio Maria.

In this segment from the Son Rise Morning Show on Sacred Heart Radio, Fr. Frank Donio, S.A.C.  continues the series on the Eucharistic Revival and discusses how we are all called to evangelize and help others come to know Christ more personally with inspiration from what Jesus says: "Go, therefore, and make disciples of all nations" (Matthew 28:19).The National Eucharistic Revival is a three-year initiative sponsored by the Bishops of the United States to inspire and prepare the People of God to be formed, healed, converted, united, and sent out to a hurting and hungry world through a renewed encounter with Jesus in the Eucharist – the source and summit of our Catholic faith. The Revival officially launched in June 2022, and its milestone event will be a National Eucharistic Congress in Indianapolis, IN, from July 17-21, 2024. The National Eucharistic Revival and National Eucharistic Congress are a direct response to the Holy Father's call for a “pastoral and missionary conversion which cannot leave things as they presently are” so that the Church in the United States might be “permanently in a state of mission” (Evangelii Gaudium, n. 25).This eucharistic movement seeks to bring together clergy, religious, laity, apostolates, movements, and parish and diocesan leaders to spur momentum, collaboration, and lasting impact for the renewal of the Catholic Church in the U.S. over the next three years. Each year will have a strategic focus for formation and missionary discipleship.Living as Missionary Disciples: A Resource for Evangelization serves as a road map for leaders and provides principles of evangelization and missionary discipleship, with resources designed for pastoral leaders to develop, enhance, and review their own local strategies to create an evangelizing parish. Notes:Click to view Living as Missionary Discipleship ResourcesRead Ad Infinitum Blog Posts about the Eucharistic Revival Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Fr. Frank Donio, S.A.C. also appears on the podcast, On Mission, which is produced by the Catholic Apostolate Center and you can also listen to his weekly Sunday Gospel reflections. Follow the Center on Facebook, Instagram, X (Twitter), and YouTube to remain up-to-date on the latest Center resources.

Ref.: P. Martin Baranowski LC (Legionäre Christi), Regionalleiter des Regnum Christi und Jugendarbeit, Neuötting

In this segment from the Son Rise Morning Show on Sacred Heart Radio, Fr. Frank Donio, S.A.C.  continues the series on the Eucharistic Revival and discusses how we are called to a life of community with Christ, his Church, and how we are to participate in the Mass as the Body of Christ with inspiration from John 15:4.The National Eucharistic Revival is a three-year initiative sponsored by the Bishops of the United States to inspire and prepare the People of God to be formed, healed, converted, united, and sent out to a hurting and hungry world through a renewed encounter with Jesus in the Eucharist – the source and summit of our Catholic faith. The Revival officially launched in June 2022, and its milestone event will be a National Eucharistic Congress in Indianapolis, IN, from July 17-21, 2024. The National Eucharistic Revival and National Eucharistic Congress are a direct response to the Holy Father's call for a “pastoral and missionary conversion which cannot leave things as they presently are” so that the Church in the United States might be “permanently in a state of mission” (Evangelii Gaudium, n. 25).This eucharistic movement seeks to bring together clergy, religious, laity, apostolates, movements, and parish and diocesan leaders to spur momentum, collaboration, and lasting impact for the renewal of the Catholic Church in the U.S. over the next three years. Each year will have a strategic focus for formation and missionary discipleship.Living as Missionary Disciples: A Resource for Evangelization serves as a road map for leaders and provides principles of evangelization and missionary discipleship, with resources designed for pastoral leaders to develop, enhance, and review their own local strategies to create an evangelizing parish. Notes:Click to view Living as Missionary Discipleship ResourcesRead Ad Infinitum Blog Posts about the Eucharistic Revival Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Fr. Frank Donio, S.A.C. also appears on the podcast, On Mission, which is produced by the Catholic Apostolate Center and you can also listen to his weekly Sunday Gospel reflections. Follow the Center on Facebook, Instagram, X (Twitter), and YouTube to remain up-to-date on the latest Center resources.

In this segment from the Son Rise Morning Show on Sacred Heart Radio, Fr. Frank Donio, S.A.C.  continues the series on the Eucharistic Revival and discusses how we can accompany others on their journey to encounter Christ in the Eucharist with a focus on the call of St. Matthew, a tax collector, as read in Matthew 9:9.The National Eucharistic Revival is a three-year initiative sponsored by the Bishops of the United States to inspire and prepare the People of God to be formed, healed, converted, united, and sent out to a hurting and hungry world through a renewed encounter with Jesus in the Eucharist – the source and summit of our Catholic faith. The Revival officially launched in June 2022, and its milestone event will be a National Eucharistic Congress in Indianapolis, IN, from July 17-21, 2024. The National Eucharistic Revival and National Eucharistic Congress are a direct response to the Holy Father's call for a “pastoral and missionary conversion which cannot leave things as they presently are” so that the Church in the United States might be “permanently in a state of mission” (Evangelii Gaudium, n. 25).This eucharistic movement seeks to bring together clergy, religious, laity, apostolates, movements, and parish and diocesan leaders to spur momentum, collaboration, and lasting impact for the renewal of the Catholic Church in the U.S. over the next three years. Each year will have a strategic focus for formation and missionary discipleship.Living as Missionary Disciples: A Resource for Evangelization serves as a road map for leaders and provides principles of evangelization and missionary discipleship, with resources designed for pastoral leaders to develop, enhance, and review their own local strategies to create an evangelizing parish. Notes:Click to view Living as Missionary Discipleship ResourcesRead Ad Infinitum Blog Posts about the Eucharistic Revival Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Fr. Frank Donio, S.A.C. also appears on the podcast, On Mission, which is produced by the Catholic Apostolate Center and you can also listen to his weekly Sunday Gospel reflections. Follow the Center on Facebook, Instagram, X (Twitter), and YouTube to remain up-to-date on the latest Center resources.

In this segment from the Son Rise Morning Show on Sacred Heart Radio, Fr. Frank Donio, S.A.C.  continues the series on the Eucharistic Revival and discusses encountering Christ in the Eucharist and helping others encounter Jesus Christ.The National Eucharistic Revival is a three-year initiative sponsored by the Bishops of the United States to inspire and prepare the People of God to be formed, healed, converted, united, and sent out to a hurting and hungry world through a renewed encounter with Jesus in the Eucharist – the source and summit of our Catholic faith. The Revival officially launched in June 2022, and its milestone event will be a National Eucharistic Congress in Indianapolis, IN, from July 17-21, 2024. The National Eucharistic Revival and National Eucharistic Congress are a direct response to the Holy Father's call for a “pastoral and missionary conversion which cannot leave things as they presently are” so that the Church in the United States might be “permanently in a state of mission” (Evangelii Gaudium, n. 25).This eucharistic movement seeks to bring together clergy, religious, laity, apostolates, movements, and parish and diocesan leaders to spur momentum, collaboration, and lasting impact for the renewal of the Catholic Church in the U.S. over the next three years. Each year will have a strategic focus for formation and missionary discipleship.Living as Missionary Disciples: A Resource for Evangelization serves as a road map for leaders and provides principles of evangelization and missionary discipleship, with resources designed for pastoral leaders to develop, enhance, and review their own local strategies to create an evangelizing parish. Notes:Click to view Living as Missionary Discipleship ResourcesRead Ad Infinitum Blog Posts about the Eucharistic Revival Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Fr. Frank Donio, S.A.C. also appears on the podcast, On Mission, which is produced by the Catholic Apostolate Center and you can also listen to his weekly Sunday Gospel reflections. Follow the Center on Facebook, Instagram, X (Twitter), and YouTube to remain up-to-date on the latest Center resources.

POLITIKA Jádrem křesťanské identity je Ježíšova výzva milovat Boha a milovat se navzájem. Papež František nám připomíná, že láska se nenachází pouze na osobní, soukromé úrovni, ale také v interakci s celou společností. Pokud nejsme naivní, nemůžeme vidět politiku pouze jako místo konfliktů, ctižádosti nebo dokonce korupce. Měli bychom politiku vnímat spíše jako prostor, kde se snažíme společně vyjadřovat Boží lásku ke všem, nejen k těm nejbližším. Na této úrovni jednání a zapojení ustupují přímé pocity lásky hledání spravedlnosti a osobní skutky lásky se odrážejí ve spravedlivé politice, která podporuje důstojnost každého člena společnosti. Nakonec je to stejná výzva, která nás pohání: "Miluj svého bližního jako sám sebe". Otázky: Jak se dívám na politiku? Je pro mne tento pohled překvapením nebo výzvou? Když se podívám na společnost v mojí zemi, zejména na její nejkřehčí členy, vidím, jak je politická rozhodnutí ovlivňují? Jde to k lepšímu či k horšímu? “Politika, často vysmívaná, je vznešeným posláním a jednou z nejcennějších forem lásky k bližním, protože usiluje o obecné dobro.  Musíme být přesvědčeni o tom, že láska „je základ nejenom mikrovztahů (s přáteli, se členy rodiny nebo v rámci malých skupin), ale také makrovztahů (společenských, ekonomických, politických)”.papež František, Evangelii Gaudium, 2013

In this segment from the Son Rise Morning Show on Sacred Heart Radio, Fr. Frank Donio, S.A.C.  introduces a series on the Eucharistic Revival and Missionary Discipleship.The National Eucharistic Revival is a three-year initiative sponsored by the Bishops of the United States to inspire and prepare the People of God to be formed, healed, converted, united, and sent out to a hurting and hungry world through a renewed encounter with Jesus in the Eucharist – the source and summit of our Catholic faith. The Revival officially launched in June 2022, and its milestone event will be a National Eucharistic Congress in Indianapolis, IN, from July 17-21, 2024. The National Eucharistic Revival and National Eucharistic Congress are a direct response to the Holy Father's call for a “pastoral and missionary conversion which cannot leave things as they presently are” so that the Church in the United States might be “permanently in a state of mission” (Evangelii Gaudium, n. 25).This eucharistic movement seeks to bring together clergy, religious, laity, apostolates, movements, and parish and diocesan leaders to spur momentum, collaboration, and lasting impact for the renewal of the Catholic Church in the U.S. over the next three years. Each year will have a strategic focus for formation and missionary discipleship.Living as Missionary Disciples: A Resource for Evangelization serves as a road map for leaders and provides principles of evangelization and missionary discipleship, with resources designed for pastoral leaders to develop, enhance, and review their own local strategies to create an evangelizing parish. Notes:Click to view Living as Missionary Discipleship ResourcesRead Ad Infinitum Blog Posts about the Eucharistic Revival Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Fr. Frank Donio, S.A.C. also appears on the podcast, On Mission, which is produced by the Catholic Apostolate Center and you can also listen to his weekly Sunday Gospel reflections. Follow the Center on Facebook, Instagram, X (Twitter), and YouTube to remain up-to-date on the latest Center resources.

“Para vivermos a vida cristã é necessária uma decidida confiança no Espirit0o Santo, porque Ele ‘vem em auxílio da nossa fraqueza' (Rm 8,26) [...]. É verdade que esta confiança no invisível pode causar-nos alguma vertigem: é como mergulhar num mar onde não sabemos o que vamos encontrar [...]. Mas não há maior liberdade do que a de se deixar conduzir pelo Espírito, renunciando a calcular e controlar tudo e permitindo que Ele nos ilumine, guie, dirija e impulsione para onde Ele quiser. O Espírito Santo sabe bem o que faz falta em cada época e em cada momento” (Papa Francisco, Evangelii Gaudium).

This blogcast explores “Finding Faith in a New Parish," written by Christian Bordak-Roseman and read by Chris Pierno. “Finding Faith in a New Parish,” by Christian Bordak-Roseman To read Evangelii Gaudium, click here. Author:Christian Bordak-Roseman is a Program Associate for the Catholic Apostolate Center, where he assists with new and ongoing projects for  the Center. Christian is a student at The Catholic University of America seeking his Bachelor's degree in History and his Master's degree in Secondary Education. He also works with the Campus Ministry Office at the Catholic University as a Student Minister. Reader:Chris Pierno: With the Center since 2011, Chris Pierno is the Catholic Apostolate Center's Manager of Marketing & Consulting. In this role, he oversees the Center's marketing program and coordination of consulting services. He also supports the staff in areas of  graphic design, advancement, public relations, administration, and strategic planning for the Center. Chris also is a co-host for the Center's premier podcast, OnMission.He holds a master's degree in management, and a bachelor's degree in politics, with a minor in theology from The Catholic University of America. Chris also serves as President of the University's Alumni Association. In addition to his work for the Center, Chris is the Director of Operations at the Conference of Major Superiors of Men. He has also worked in marketing and fundraising, specializing in faith-based copywriting and design for both non-profit and higher education clients. In his free-time, Chris volunteers with the Knights of Columbus, where he holds several positions including State Deputy for the District of Columbia, Former District Deputy, and Past Grand Knight. He and his wife have a young son named Vincent, named in honor of St. Vincent Pallotti. Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Fr. Frank Donio, S.A.C. also appears on the podcast, On Mission, which is produced by the Catholic Apostolate Center and you can also listen to his weekly Sunday Gospel reflections. Follow the Center on Facebook, Instagram, X (Twitter), and YouTube to remain up-to-date on the latest Center resources.

Meditación en el lunes de la III semana del Tiempo Ordinario. El Señor nos advierte en el Evangelio de hoy: «Un reino dividido internamente no puede subsistir; una familia dividida no puede subsistir». Al hilo de estas palabras, y de algunos párrafos de la Evangelii Gaudium del Papa Francisco, meditamos sobre la unidad que hemos de vivir los cristianos.

The lectionary readings for the Optional Memorial of St. Juan Diego Cauhtlatoatzin show why he was chosen by our Lord to receive such a gift from Our Lady. St. Paul begins the First Letter to the Corinthians: “Not many of you were wise by human standards,   not many were powerful,   not many were of noble birth.Rather, God chose the foolish of the world to shame the wise,   and God chose the weak of the world to shame the strong…” Juan Diego was not expecting anything special to happen to him as he was walking from his home to the Franciscan mission station for religious instruction. As his route passed by the hill at Tepeyac in the Sierra de Guadalupe Mountain Range, he encountered the Virgin Mary, who revealed herself to him as the ever-virgin Mother of God. He was instructed to request from the bishop that a chapel be erected in her honor so that she might relieve the distress of those who call upon her in their need. The bishop, as might be expected, did not initially go along with the plan. Bishop Juan Zumarraga asked Juan Diego to come back another day so the bishop would have time to reflect upon the request. Returning home, Juan encountered the Virgin again and announced the failure of his mission. Juan suggested the Blessed Mother ask someone of more importance to speak to the bishop, but she insisted that it was he, Juan Diego, that she wanted for the task. Juan returned to the bishop the next day, which was Sunday, December 10th, 1531. The bishop then asked Juan for some proof that this apparition was truly from heaven. Juan returned immediately to the hill at Tepeyac, and the Virgin met him again. She told Juan to return to the bishop and she would provide the proof needed. Overnight, however, Juan Diego's uncle's health had deteriorated to the point where Juan felt he had to get a priest to administer the sacraments. It was two days later that the Virgin met him on the road and gently admonished him for not trusting in her intercession. She instructed Juan to climb to the top of the mountain and bring her back some of the flowers that were growing there. He found the flowers, even though they were not in season and were not expected to be found on the rocky outpost where normally cactus and shrub only grew. He gathered them into his mantle and brought them back to Our Lady. She arranged the flowers and Juan set off to find the bishop. When he was allowed into the bishop's presence, he opened the mantle of his cloak and when the flowers dropped out, what remained was an impression of the Blessed Virgin Mary, our Lady of Guadalupe. In the words of the Apostolic Exhortation, Evangelii Gaudium, Our Lady “is the friend who is ever concerned that wine not be lacking in our lives. She is the woman whose heart was pierced by a sword and who understands our pain. As mother of all, she is a sign of hope for peoples suffering the birth pangs of justice…As a true mother, she walks at our side, she shares our struggles and she constantly surrounds us with God's love.”The words of Our Lady of Guadalupe to Juan Diego after he missed their meeting due to his uncle's illness could be addressed to everyone privileged to know her : “My youngest son, what is the matter? Do not let it disturb your heart. Am I not here, I who have the honor to be your mother?” Advent Blessings,Fr. Kevin MacDonald, C.Ss.R.

Why did God send his Mother to earth during Advent? Journey with St. Juan Diego Cuauhtlatoatzin and learn: The story of the Virgin Mary's appearance to an indigenous Mexican man How Our Lady of Guadalupe calls us to renewed faith and hope in our everyday lives How God and his Mother call us to share our faith with others in the new evangelization Click here to visit the official webpage for this episode. Jewel for the Journey: “True faith in the incarnate Son of God is inseparable from self-giving, from membership in the community, from service, from reconciliation with others. The Son of God, by becoming flesh, summoned us to the revolution of tenderness.” – Pope Francis, Evangelii Gaudium #88 We are so grateful to this month's sponsors, Deanna and Josias Owen in memory of Josias and Rebecca Villarreal, and in memory of John and Vera Martinez, who made this podcast episode possible. Learn more at PilgrimCenterOfHope.org/Journeys Help us spread hope! PilgrimCenterOfHope.org/Donate

Ten years ago, Pope Francis released his first papal document, “Evangelii Gaudium,” which lays out his vision for the church in the 21st century. To help break down this inaugural document of Francis' papacy, Zac and Ashley welcome Rafael Luciani, an associate professor of practice at the School of Theology and Ministry at Boston College. They discuss: Pope Francis' call to “pastoral conversion” and “missionary discipleship” How Pope Francis' Latin American roots guide his vision for the church The foundation for a synodal church put forth in “Evangelii Gaudium” Links from the show: Evangelii Gaudium What's on tap? Wine from Mendoza, Argentina Learn more about your ad choices. Visit megaphone.fm/adchoices

Summary: In this podcast, Emily and Edmund discuss how to effectively use the third pillar of the Catechism. We dive into the challenges and strategies for presenting the Church's teachings on morality effectively to a modern audience. We also discuss the importance of understanding the audience and some aspects of effective catechesis. This episode also covers the significance of approaching catechesis and evangelization with a focus on God's love and the invitation to a relationship with Christ. Additionally, we recommend resources for understanding modern evangelization and its relation to the Church's teachings and the third pillar of the catechism.Show Notes: (00:00) In the opening of the podcast Edmund and Emily set up the discussion of the third pillar of the catechism, focusing on how to present the Church's teachings on morality effectively. They emphasize the importance of approaching catechesis and evangelization with an understanding of God's love and the invitation to a relationship with Christ. They explore the structure of this pillar, highlighting its emphasis on living in Christ rather than just following rules. The conversation underscores the significance of contextualizing moral teachings within the broader framework of the Gospel. By examining the structure of the Catechism, they emphasize the importance of the order and how it contributes to sound catechesis.(10:48) Edmund and Emily emphasize the significance of understanding foundational truths before presenting specific moral teachings. They discuss the importance of recognizing that humans are created for goodness and love, emphasizing God's invitation to happiness through beatitude. They stress the importance of meeting their audience where they are at by authentic listening and understanding their perspectives to effectively catechize and evangelize. Drawing from Sherry Waddell's insights in Forming Intentional Disciples, they highlight the importance of the spiritual journeys of belonging, believing, and behaving in the context of catechesis. They also discuss the approach taken in their videos. The discussion encourages catechists to approach teaching with a deep understanding of the foundational truths of faith and the context of their audience's experiences.(19:31) Emily and Edmund discuss practical ways to respond when individuals react critically to Church teachings. The hosts share insights from their experiences and discussions with church ministers. Drawing from the catechism, they highlight the importance of starting with the foundational belief that humans are created for goodness and are inherently attracted to it. They emphasize the significance of meeting people where they are and accompanying them through dialogue to effectively address their concerns. The discussion encourages catechists and parish leaders to focus on understanding the underlying beliefs of those we are catechizing and evangelizing and connecting them back to Church teaching.(26:54) In the closing of the podcast, Emily and Edmund encourage listeners to study the third pillar of the Catechism. They also suggest reading Pope Francis' "Evangelii Gaudium" (The Joy of the Gospel), highlighting its relevance in understanding contemporary evangelization. The hosts emphasize the document's incorporation of recent church teachings, its focus on modern contexts and audiences, and its discussions of the challenges and temptations within the Church's evangelization efforts. They invite feedback from listeners, aiming to plan future episodes to address their needs. An OSV Podcasts partner. Discover more ways to live, learn, and love your Catholic faith at osvpodcasts.com. Sharing stories, starting conversations.

If you enjoyed this episode, please consider becoming a paid subscriber here on Substack to help us sustain Good Distinctions!Sins Against the Respect for the Reputation of PersonsStatements made about public figures are a dime a dozen. Individuals like Pope Francis who are known throughout the world garner certain reputations. Often, these reputations are an amalgamation of rash judgment, detraction, or calumny. In today's examination, I want to investigate the rather loaded question: is Pope Francis in favor of socialism and/or globalism? For some, this seems like a forgone conclusion and for others the sentiment is preposterous. I hope to shed a bit of light on the subject by sifting through the defining socialism and globalism, looking at Church teaching on the subject, and reviewing some statements by Pope Francis. Maybe then we will get a bit closer to understanding the mind of the Roman Pontiff on the topic.However, first I want to look briefly at these three sins against respect for the reputation of persons. The Catechism of the Catholic Church states, “Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury (CCC 2477).” So, what are rash judgments, detraction, and calumny?Rash JudgmentsIf we call into question the moral standing of another without sufficient foundation, we are guilty of the sin of rash judgment. We do not even have to be fully convinced of our neighbor's fault for the sin of rash judgment to be present. Avoiding rash judgment requires care and practice. When we encounter the thoughts, words, and deeds of another, we should attempt to interpret them in a favorable way. St. Ignatius of Loyola writes:“Every good Christian ought to be more ready to give a favorable interpretation to another's statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved (St. Ignatius of Loyola, Spiritual Exercises, 22).”DetractionDetraction is the sin of disclosing another's faults and failings to persons who did not know them without an objectively valid reason for doing so, to use the wording of the Catechism (cf. CCC 2477). Notice here that detraction seems to presume that the faults of failings of the other person are actually present. However, we need to take care not to share these faults and failings with an objectively valid reason. CalumnyFinally, calumny is the sin of harming the reputation of another by providing remarks which are contrary to the truth. When this happens, it invites others to make false judgments about the person being discussed. The problem with both detraction and calumny is that they “destroy the reputation and honor of one's neighbor (CCC 2479).” Actions like these are vices opposed to the virtues of justice and charity.Why Bring Up These Three Sins?There is no shortage of armchair theologians interpreting the thoughts, words, and deeds of Pope Francis in an unfavorable way. This is the sin of rash judgment. I myself have been guilty of this sin in regards to the pope several years ago, and I repent of it. Likewise, there are things which are sincerely problematic surrounding the Francis pontificate and the person of Pope Francis in the past ten years. Not all of these personal conversations needed to be brought out to the public forum, especially not in the way that they were. For example, the many letters of Archbishop Vigano would constitute, in my mind, consistent detraction against the Holy Father. Many of these letters also seem to fit the bill for calumny as well. And, of course, there is widespread calumny against the pope, as I am sure there has been against every pope in history. Folks do love to gossip. It is an unfortunate side effect of the Fall and our concupiscence. So, how does this apply to today's topic? I am going to try to avoid rash judgment, detraction, and calumny as I investigate the subject matter today. I hope by giving a model for reading the Pontiff charitably, all of us will be inspired to do likewise in the future. With that all being said, let us now turn our attention to socialism and globalism.What are Socialism and Globalism? Are they Related?When you say the word “socialism,” most people immediately think of economics. Really, socialism is more broadly a political ideology with implications in both economic and sociological structures. These structures or systems are predominantly centered around the means of production being controlled socially, rather than privately. The means of production are the land, labor, and capital which are used to produce products (in the form of goods or services). If the land, labor, or capital in a given locale are owned by the government, by a co-op, by employees, or the like, this is an indication that socialist mechanisms are in play. After the introduction of the thought of Marx and Engels in the 19th Century, a category of socialism was born which was called Communism. While there have been many iterations of socialism and communism, the key distinction is that communism is not concerned with social ownership of the means of production only but also with socially designed means of consumption of products. At any rate, both socialism and communism are opposed to capitalism, which desires to keep the means of production owned by private firms and individuals. Globalism is an interesting term without a set definition. It is usually used by right-leaning capitalists in a pejorative sense. In the 17th Century, the Peace of Westphalia led to a world-system in which several nation-states and independent nations created an interconnected economic system. These world-systems were not global as much as very large regional systems. Many of these world-systems did not interact with one another. Then, over the next two centuries, these world-systems came into ever-increasing contact in a process known as globalization. Due to transportation and communications advancements, this process took off at a feverish pace after the end of the Cold War in the 1990s. Goods, services, technology, capital, data, people, and the like move relatively freely across borders throughout the world. As a result, global markets continued to expand. In 2000, the International Monetary Fund (IMF) described four main aspects of globalization: 1) trade, 2) capital movements, 3) movement of people, and 4) the spread of knowledge and technology (Globalization: Threat or Opportunity?). Globalism is really the expression of globalization, just as nationalism is an expression of nationality. Here lies one danger: just as nationalism can go off the rails towards a well-intentioned but ultimately overzealous approach, so too can globalism devolve into an attempt to control uncontrollable mechanisms. When governments and key global leaders in politics, business, and entertainment attempt to control global markets, the outcome leads to remarkable inefficiencies which sadly lead to human suffering. This is because a society which is not founded on the principles of subsidiarity and solidarity are doomed to radically disordered structures and systems. For more on solidarity and subsidiarity, check out a previous episode on the topic. So, are socialism and globalism related? To an extent: yes! Many of the early socialists dreamed of a utopian world in which everyone had what they needed and suffering was minimized. Then, when Marx and Engels began writing the Communist Manifesto, they did so in a world which was already experiencing the nascent groans of globalization, with all its accompanying problems. Their response was to instantiate a radical form of socialism. Planned socialist economies have been tried numerous times in the 20th Century and the result has always been widespread death, suffering, and even genocide. Globalism is more or less an attempt to understand the mechanism and intricacies of globalization. This is nothing more than a desire for more knowledge about how the structures which exist in the world actually work. The problem is when globalism takes on a more “intentional” twinge and admixes socialist policies. The socialist or the globalist could dream of a world in which social structures control land, labor, and capital in order to produce goods and services for a global market. These social structures could be the United Nations, the European Union, or even the neoliberal and neoconservative efforts of nation building seen after the Cold War. What does the Church Teach About Socialism and Globalism?SocialismPope Pius XI, in his work Quadragesimo Anno, writes: “If Socialism, like all errors, contains some truth (which, moreover, the supreme pontiffs have never denied), it is based nevertheless on a theory of human society peculiar to itself and irreconcilable with true Christianity. Religious socialism, Christian socialism, are contradictory terms; no one can be at the same time a good Catholic and a true socialist (Quadragesimo Anno, 120).”Likewise, the Catechism of the Catholic Church states that:“The Church has rejected the totalitarian and atheistic ideologies associated in modern times with “communism” or “socialism”  (Catechism, 2425).”Pope Leo XIII in his masterwork Rerum Novarum wrote in 1891 that:“To remedy these wrongs the socialists, working on the poor man's envy of the rich, are striving to do away with private property, and contend that individual possessions should become the common property of all, to be administered by the State or by municipal bodies. They hold that by thus transferring property from private individuals to the community, the present mischievous state of things will be set to rights, inasmuch as each citizen will then get his fair share of whatever there is to enjoy. But their contentions are so clearly powerless to end the controversy that were they carried into effect the working man himself would be among the first to suffer. They are, moreover, emphatically unjust, for they would rob the lawful possessor, distort the functions of the State, and create utter confusion in the community (Rerum Novarum, 4).”One of the key tenets of socialist ideology is contempt for private property, which is something that the Catholic Church ardently defends. Pope Leo XIII even speaks of the “inviolability” of private property, as a principle. Likewise, Pope Leo XIII speaks of socialists setting up “a State supervision” at the expense of parents, which he calls an “act against natural justice” which would “destroy the structure of the home (ibid., 14).”GlobalismBecause globalism is so ill-defined, we will be hard pressed to find many denunciations or affirmations of it. However, we can see fairly clearly that the Catholic Church is not opposed to a transnationalism corporate approach, given that it is the oldest and most interconnected organization in the world! Where the rubber meets the road on this question is between progressives in favor of an international and anti-nationalist view of global structures and a conservative and isolationist view. Between these two views is a wide diversity of ideologies of varying degrees. So, we do not want to fall into a trap of extremism. From my perspective, I think both extremes have something to offer. On the side of the internationalist progressives, I think there is value to their critique that there is an American, exceptionalist version of Catholicism which reads into everything the Vatican does as pertaining exclusively and directly to the United States. This sort of nationalism might be appropriate for navigating diplomatic relations between nations. But it is prideful and ridiculous on the global, Catholic front. I do not doubt that Pope Francis has spoken vaguely about the Western world and the United States, in particular, with negative overtones. But his critiques are centered around an observation of rampant materialism and individualism which devalues certain communities and the marginalized. And fair enough.On the side of the isolationist conservatives, there is a desire to get one's house in order before reaching out to others in assistance. The world is full of different problems, but we need to fix the problems in our own house and in our own backyard before we can be of use to anyone else. I am deeply sympathetic to this approach due to my abiding love of the principle of subsidiarity. But we have to balance this approach with solidarity, which shows how intensely interconnected the human family is. And what is more, the baptized are supernaturally brothers and sisters in an even more pronounced way than a mere natural association. The problem with globalism which is the most pronounced is the lens of seeing the world in material terms to the neglect of the spiritual. I wrote about this extensively in my part two summary of Deus Caritas Est by Pope Benedict XVI. We have a responsibility to provide for the material necessities of those in need (preferential option for the poor), but we cannot fulfill this due to the neglect of the spiritual needs of persons. Rising alongside globalization was an insidious secularism which attempted to remove God from society.Material, at the Expense of the SpiritualRiding the wave of the Enlightenment, Frederich Neitzsche famously wrote “God is dead,” but most people do not understand the point he is making. He is not simply announcing his own growing personal atheism. The quote continues:“God is dead. God remains dead. And we have killed him. Who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? (Neitzsche)”The Enlightenment was deeply disorienting because Christendom cannot exist apart from a Christian worldview and Christian societal ordering. When the Enlightenment thinkers and actors unmoored society from these deep roots and outstretched arms to Heaven, the response was the dramatic collapse of the moral value structure of Christian society. With continued globalization, this secularism continued to creep along the globe. Now, it is counter-cultural and an oddity to be a believer, much less a Christian. The nihilism of Nietzsche saw that society was shaking off the temporal influence of Christianity, but he also remarked that the “shadows” of God would still need to be vanquished, the vestiges of the Christian worldview. In our current postmodern world, this is certainly coming true pragmatically. The main problem with this - and thus with what globalism is effectively importing and exporting ideologically these days - is that God is not dead and never will be. Human nature does not change just because some European narcissists of the last centuries say so.Nietzsche, Kierkegaard, and Marx, in various iterations refer to the offers of Christian religion as the comfort of certainty. Marx, in particular, refers to religion as the opiate of the masses. I think this shows just how twisted the notions of Christianity were at the time. Jesus did not come to bring us comfort, He told us to pick up our cross and follow Him. The Christian life is hard. Yes, the promise of Heaven is a comfort, but it also happens to be true because the Source is trustworthy.Unfortunately, globalism has led to a bland approach to religious truths - and especially moral prescripts - which has devolved into moral relativism, subjectivism, and indifferentism. Even within the Church, we can sense the effects of these trends. Many Catholics - lay, religious, and clergy alike - are awash in the cultural cocktail of crappy creeds being advanced by every human source with no reference to transcendent, objective truth and the Source of Truth, God Himself. All of that being said, moored in good philosophical and theological convictions, globalism can be a great force for good. Humanity is interconnected. Through mass communication, we can reach out to those around us and those halfway across the globe in an instant. If those using these modern technologies are virtuous and ordered towards God, then the Holy Spirit can bear fruit in these interactions! So, while it is healthy to critique what is morally ambiguous or evil, it is important to see things as they currently are and then help order our society back towards God. Lest we think this is an impossible task, remember charity begins at home. Start there.Where Does Pope Francis Come From and Does it Matter?Before we get into Pope Francis' comments relating to socialism and globalism, it is worth looking at his own upbringing and cultural context. We are the product of nature and nurture, in many real and lasting ways. Pope Francis is no different.Jorge Mario Bergoglio was born in Buenos Aires, Argentina in 1936 to Italian parents. His family left Italy to escape the fascist oppression of Benito Mussolini in 1929. Communism sought to abolish private property. Socialism advocated government ownership of the means of production. Fascism left the means of production in private hands but through government and corporate collusion directed every economic decision.He worked as a bouncer and a janitor before training as a chemist and working as a technician in a food science laboratory. At the age of 22, he discerned a vocation to the priesthood in the Society of Jesus (the Jesuits). As we grow up, our thoughts and opinions on matters change, politically, socially, economically, and even religiously. These changes might be a deepening and maturing, a complete break for something new, or an exploration which eventually comes full circle. What is consistent is that our cultural experiences and upbringing color our approaches. In the case of Jorge Bergoglio in Argentina, Juan Perón took power in 1946 after World War Two and held power until he was overthrown in 1955.I think that Juan Perón is the key to understanding Pope Francis' approach to society and politics. Peronism is a form of corporate socialism but is seen by many as “right wing.” Confused yet?  Juan Perón was an Argentine nationalist and populist. Populism is not right or left wing; it is a way to stir up public support amongst the working class.Juan Perón harbored former Nazi officials. He was fairly isolationist. He was anti-clerical and got on the bad side of the Church when he worked to legalize divorce. He supported labor unions and corporatized them. He used violence and dictatorial rule to maintain power, but all the while styled himself as a man of the people. Though a socialist in practice, Juan Perón had a well documented respect for Benito Mussolini. I think it is fair to say that Juan Perón was willing to support any policy which helped him retain power - a hallmark of populists. Juan Perón is key to Pope Francis' approach because this is the society which Jorge Bergoglio grappled with from ten years old and forward. And even after Juan Perón was removed, his policies and ideas remained prevalent in Argentine politics into the 21st Century.  So, keep that in mind as we look at what Pope Francis has to say about socialism and globalism. Americans, especially, are notorious for reading everything in light of American politics and economic ideologies. Argentina is vastly different from the United States politically, socially, and economically. If we approach Pope Francis' writings on social and economic structuring with narrow vision, then we will miss the forest for the trees. Is Pope Francis a Socialist or Globalist?Now, finally, we can turn our attention to the question: is Pope Francis a socialist or a globalist? I am going to focus on looking at the three most authoritative documents from Pope Francis, his encyclicals: Lumen Fidei (2013), Laudato si' (2015), and Fratelli Tutti (2020). I will also touch on his 2013 Apostolic Exhortation Evangelii Gaudium. I am not writing a book on the man, nor am I claiming to exhaustively treat this question. But the conversation I want to start here is: what does he actually promulgate in his ordinary and universal magisterium, as the Pope. Popes are free to hold private opinions and even express them publicly, but they do not hold the weight of an encyclical letter. So, we will stick to these three documents. If you want to sort through the ambiguous statements the Pope has made or dive into his airplane interviews, go for it!Lumen Fidei (2013)Lumen Fidei was released shortly after Pope Francis was elected and was actually written by Pope Benedict XVI. Nonetheless, being promulgated by Francis, we should charitably assume that he is asserting what is therein contained. This encyclical is in the same vein as Deus Caritas Est and Spe Salvi on Charity and Hope and is about Faith. This is a largely theological text without much discussion of politics or economics. But there is one pertinent idea that is repeated twice: “The individual's act of faith finds its place within a community, within the common ‘we' of the people who, in faith, are like a single person - ‘my first-born son,' as God would describe all of Israel (Lumen Fidei, 14).”Likewise, in par. 43, we hear: “Since faith is a reality lived within the community of the Church, part of a common ‘We,' children can be supported by others, their parents and godparents, and welcomed into their faith, which is the faith of the Church (ibid., 43).”I think these two paragraphs, when taken as one idea, are a concrete expression of solidarity and subsidiarity in the life of the Church. The corporate “We” of the Church stretches across the entire globe (and in Purgatory and Heaven!!) but the instantiation is in the local, the family, the cell of society. As far as globalism is concerned, this seems like a perfectly balanced approach.The understanding that the integrity of the Faith is vital is beautifully expounded here:“Since faith is one, it must be professed in all its purity and integrity. Precisely because all the articles of faith are interconnected, to deny one of them, even of those that seem least important, is tantamount to distorting the whole. Each period of history can find this or that point of faith easier or harder to accept: hence the need for vigilance in ensuring that the deposit of faith is passed on in its entirety (cf. 1 Tim 6:20) and that all aspects of the profession of faith are duly emphasized. Indeed, inasmuch as the unity of faith is the unity of the Church, to subtract something from the faith is to subtract something from the veracity of communion (ibid., 48).”The unity of faith is the unity of the Church. So, if the Pope takes a global view of the Church - which he should - then the accompanying principle is unity of belief. From the beginning, this has been one of the unambiguous guiding principles of the Church: there is a unity of governance, teaching, preaching, and means of sanctification. It is only in Jesus that we are united. This is the light of life for society. The Pope writes:“Modernity sought to build a universal brotherhood based on equality, yet we gradually came to realize that this brotherhood, lacking a reference to a common Father as its ultimate foundation, cannot endure (ibid., 54).”It is abundantly clear that Pope Benedict XVI wrote these words. But Pope Francis promulgated them. This is what he believes.By living the faith in integrity, locally and based in subsidiarity, is ordered to the common good of society. “Faith does not merely grant interior firmness, a steadfast conviction on the part of the believer; it also sheds light on every human relationship because it is born of love and reflects God's own love (ibid., 50).”In this first encyclical of the Francis pontificate, there can be no doubt that any sense of a globalized reality is tempered with subsidiarity and a unity of faith, and a bold proclamation of that Faith. This is all the more clarified by Pope Francis' Apostolic Exhortation, released in November of 2013, Evangelii Gaudium. Evangelii Gaudium (2013)Pope Francis condemns a “throw away” culture which treats human beings like consumer goods. In this context, the Pope decries “trickle-down theories” of economics which:“…assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people's pain, and feeling a need to help them, as though all this were someone else's responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase. In the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us (EG, 54).”Clearly, the Pope is condemning a form of capitalism which relies on fallen human beings to do the right thing for the poor and marginalized. It does not seem to me that he is condemning free markets or capitalism, per se. Rather, he is condemning passive indifferentism. He also rightly says that this indifferentism has been globalized. Thus, in the same paragraph, we seem to have a condemnation of a certain kind of free market capitalism and a suspicion of globalist trends.He says that money has become an idol and imbalances in financial markets are caused by a dehumanizing effect which sees human persons only as a consumer. He goes on to say:“While the earnings of a minority are growing exponentially, so too is the gap separating the majority from the prosperity enjoyed by those happy few. This imbalance is the result of ideologies which defend the absolute autonomy of the marketplace and financial speculation. Consequently, they reject the right of states, charged with vigilance for the common good, to exercise any form of control. A new tyranny is thus born, invisible and often virtual, which unilaterally and relentlessly imposes its own laws and rules. Debt and the accumulation of interest also make it difficult for countries to realize the potential of their own economies and keep citizens from enjoying their real purchasing power (EG, 56).”Now, we are getting into a condemnation not just of trickle-down systems but of unfettered and unregulated free markets which he calls a “deified market.” What is interesting is his reasons why. He condemns unfettered free markets because he says that they reject God and seek to rule rather than serve. Further, it is not the markets which are problematic so much as the people pulling the levers. They lack a non-ideological ethics which seeks to serve human persons.He quotes someone saying: “Not to share one's wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs (EG, 57).” Golly! Who said that? Karl Marx?! Some dirty communist or socialist? No. Actually it was St. John Chrysostom, the great Church Father of Eastern antiquity. Pope Francis ends this subsection by saying:“Money must serve, not rule! The Pope loves everyone, rich and poor alike, but he is obliged in the name of Christ to remind all that the rich must help, respect and promote the poor. I exhort you to generous solidarity and to the return of economics and finance to an ethical approach which favours human beings (EG, 58).”What the Pope is talking about here is principles of ethics and social life, not economic and societal structures, as such. Reading him uncharitably, I remember hearing - mostly American - conservatives mouth off that the Pope is anti-capitalist and therefore a SOCIALIST! Well, it seems more likely from Evangelii Gaudium that the Pope is lamenting any system which is based on greedy materialism which dehumanizes people. The Pope then turns his attention to secularization which he says “tends to reduce the faith and the Church to the sphere of the private and the personal (EG, 64).” It rejects the transcendent, deteriorates ethics, weakens a sense of sin, and increases relativism. Further, he mentions that: “The individualism of our postmodern and globalized era favours a lifestyle which weakens the development and stability of personal relationships and distorts family bonds (EG, 67).”I think that this is a fruitful approach because he is describing the problems he is seeing and then proposing the principles to deal with them effectively, from the mind and heart of the Church. This is not a support or condemnation of globalism, so much as a sober look at where we are currently. I highly recommend reading this document in its entirety to get the full picture. Suffice it to say, there is nothing in Evangelii Gaudium which supports the hypothesis that Pope Francis is a socialist or a globalist.Laudato Si (2015)Laudato Si was written about the care of our common home. It is an encyclical about environmental stewardship, but Pope Francis touches on several economic issues.The Pope is skeptical of international political responses to the protection of marginalized people and ecosystems. He says that too many special interests can “end up trumping the common good and manipulating information so that their own plans will not be affected (LS, 54).” He says that the consequence of this is that:“… the most one can expect is superficial rhetoric, sporadic acts of philanthropy and perfunctory expressions of concern for the environment, whereas any genuine attempt by groups within society to introduce change is viewed as a nuisance based on romantic illusions or an obstacle to be circumvented (LS, 54).”This is the same skepticism about international rule which he expressed in 2013. Quoting from St. John Paul II, Pope Francis defends the universal destination of goods, developmental policies which focus on human rights, and a defense of legitimate right to private property. His critique here is that God's gifts are being used for the benefit of only a few and that unjust habits need to be reexamined. Further, Pope Francis puts globalization in his crosshairs again when he investigates the creativity and power of technology. He writes: “​​The economy accepts every advance in technology with a view to profit, without concern for its potentially negative impact on human beings (LS, 109).” However, he then repeats the same concern of free market trickle-down economic approaches that he brought forth in Evangelii Gaudium. He says:“Some circles maintain that current economics and technology will solve all environmental problems, and argue, in popular and non-technical terms, that the problems of global hunger and poverty will be resolved simply by market growth. They are less concerned with certain economic theories which today scarcely anybody dares defend, than with their actual operation in the functioning of the economy (LS, 109).” He admits that those who espouse such views do not always do so in words, but he says their deeds run contrary to the items he thinks are important. Namely, these priorities are “more balanced levels of production, a better distribution of wealth, concern for the environment and the rights of future generations (LS, 109).” Pope Francis does not then offer tangible steps of what more balanced levels of production would entail, but a charitable read would suggest that he is referring back to materialism and people being treated as commodities. He does not seem to be referring to who should own the means of production. He calls for a better distribution of wealth, but he clarifies this earlier in the text. There are those who are destitute and do not have their basic needs covered, while a small percentage of people have more resources than they could ever use or even effectively manage. But he does not suggest that wealth be redistributed in a socialist way. As far as Laudato Si is concerned, there is a lot more to say related to a skepticism on the Pope's part regarding global and international approaches to the issue of environmental care. But I want to share one final passage on employment. The view of Pope Francis here is as far from Socialism and Globalism as one could possibly get. And yet, many more conservative readers bristle at any possible critique of the free market and are uncharitable in the rest of their reading. It is longer, but well worth reading carefully, especially if you are prone to saying unequivocally in a kneejerk way that Pope Francis is a socialist; here is the passage:“In order to continue providing employment, it is imperative to promote an economy which favours productive diversity and business creativity. For example, there is a great variety of small-scale food production systems which feed the greater part of the world's peoples, using a modest amount of land and producing less waste, be it in small agricultural parcels, in orchards and gardens, hunting and wild harvesting or local fishing. Economies of scale, especially in the agricultural sector, end up forcing smallholders to sell their land or to abandon their traditional crops. Their attempts to move to other, more diversified, means of production prove fruitless because of the difficulty of linkage with regional and global markets, or because the infrastructure for sales and transport is geared to larger businesses. Civil authorities have the right and duty to adopt clear and firm measures in support of small producers and differentiated production. To ensure economic freedom from which all can effectively benefit, restraints occasionally have to be imposed on those possessing greater resources and financial power. To claim economic freedom while real conditions bar many people from actual access to it, and while possibilities for employment continue to shrink, is to practise a doublespeak which brings politics into disrepute. Business is a noble vocation, directed to producing wealth and improving our world. It can be a fruitful source of prosperity for the areas in which it operates, especially if it sees the creation of jobs as an essential part of its service to the common good (LS, 129).”Fratelli Tutti (2020)Pope Francis' 2020 document on fraternity and social friendship is excellent. It contains a lot of real gems. My favorite quotation, which I think shows Pope Francis' mind on the interconnectedness of man is: “We gorged ourselves on networking, and lost the taste of fraternity (FT, 33).” This is a fabulous turn of phrase that hearkens back to the Pope's desire to see people viewed as persons rather than commodities.As a social encyclical, Fratelli Tutti touches on society, persons, economics, and politics throughout. It is also quite long, in terms of encyclicals. As a social encyclical, it contains several prudential judgments, opinions, and non-definitive ideas; so, it is a bit different from the norm as far as encyclicals go. However, it is highly worth reading, in its entirety. I want to just touch on a few main points here.He begins the document taking swings against globalism, saying:“As I was writing this letter, the Covid-19 pandemic unexpectedly erupted, exposing our false securities. Aside from the different ways that various countries responded to the crisis, their inability to work together became quite evident. For all our hyper-connectivity, we witnessed a fragmentation that made it more difficult to resolve problems that affect us all. Anyone who thinks that the only lesson to be learned was the need to improve what we were already doing, or to refine existing systems and regulations, is denying reality (FT, 7).”The Pope seems to come down squarely against what globalism is doing. He says, in part quoting Pope Benedict XVI:“Local conflicts and disregard for the common good are exploited by the global economy in order to impose a single cultural model. This culture unifies the world, but divides persons and nations, for ‘as society becomes ever more globalized, it makes us neighbours, but does not make us brothers' (FT, 12).”He then proceeds to provide a blistering critique of globalism and attributes to it the growing problem of loneliness. He writes:“We are more alone than ever in an increasingly massified world that promotes individual interests and weakens the communitarian dimension of life. Indeed, there are markets where individuals become mere consumers or bystanders. As a rule, the advance of this kind of globalism strengthens the identity of the more powerful, who can protect themselves, but it tends to diminish the identity of the weaker and poorer regions, making them more vulnerable and dependent. In this way, political life becomes increasingly fragile in the face of transnational economic powers that operate with the principle of ‘divide and conquer' (FT, 12).”The weak and the poor are the object of the Pope's concern, because they are precisely those with the quietest voice in society. And there are those who claim to speak for the poor for their own gain. As we look at the next quote, remember Juan Perón and the Pope's early experiences. He writes:“Lack of concern for the vulnerable can hide behind a populism that exploits them demagogically for its own purposes, or a liberalism that serves the economic interests of the powerful. In both cases, it becomes difficult to envisage an open world that makes room for everyone, including the most vulnerable, and shows respect for different cultures (FT, 155).”The Pope goes on to critique liberal approaches which speak of a respect for freedom without the roots of shared narrative. He says that leftist ideologies linked to individualistic ways of acting are ineffective and leave people in need. He calls for a greater spirit of fraternity as well as a “more efficient worldwide organization to help resolve the problems plaguing the abandoned who are suffering and dying in poor countries (FT, 165).” On first blush, this seems like an endorsement of a form of globalism. But what I think he is saying is that a more global pool of resources is needed to help the poorest nations move into a post-industrial phase. Rather than proposing socialism or a concrete form of globalism, the Pope rightly says:“It also shows that there is no one solution, no single acceptable methodology, no economic recipe that can be applied indiscriminately to all. Even the most rigorous scientific studies can propose different courses of action (FT, 165).”As the document progresses, there are more of the same critiques of trick-down economics, populism, and a materialism which diminishes the dignity of persons. Then, in paragraph 172 and following, Pope Francis enters into the few paragraphs with which I take most issue. He calls for agreements among national governments to form a “world authority regulated by law” which ought to “at least to promote more effective world organizations, equipped with the power to provide for the common good, the elimination of hunger and poverty and the sure defence of fundamental human rights (FT, 172).” I find this problematic because it seems to conflict with the principle of subsidiarity. But then the Pope takes things a step further into waters which I dare not wade. He says:“In this regard, I would also note the need for a reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth' (FT, 173).” The thought of the U.N. with “real teeth” is the stuff of nightmares. Globalist governments do not seem efficient or helpful. To give teeth to an organization which can so easily be ruled by only a few countries with real sway is a recipe for disaster. I think that the U.N. should continue to arbitrate disputes and be a diplomatic force for good, but I am inclined to let their power end there.Comments on the United Nations notwithstanding, Fratelli Tutti brings up a lot of great points worth contemplating. There are several other points with which I would like to have a productive conversation with the Holy Father. But these items do not fall under the category of Faith and Moral teachings of the Church; they are almost completely prudential matters. So, disagreement, within reason and in charity, is perfectly acceptable. Bottom Line: Is Pope Francis a Socialist or a Globalist?Here is my bottom line. Based on what he has taught in his ordinary and universal magisterium, Pope Francis is not a socialist or a globalist. His critics pick up on some sincerely problematic phrasings but are largely uncharitable in their approach. As a private individual, I know that Pope Francis has condemned socialism and communism, but is very sympathetic to those ideas and what they are trying to accomplish. But this does not mean that he is firmly in that camp. He is a harsh critic of capitalism, but he does not seem to be endorsing socialism as a viable alternative.As far as globalism goes, the Pope speaks to the need for adherence to subsidiarity and solidarity, but he also espouses certainly pointedly globalist views, especially regarding international organizations and interreligious cooperation. In my opinion, these actions and especially joint-statements with non-Christian religious leaders are often misleading and imprudent. But the course of this exploration has been his ordinary and universal magisterial teachings. In all things, we must read what people say with charity and an open-mind. Of course, we must do so within reason. As G.K. Chesterton said: “The object of opening the mind, as of opening the mouth, is to shut it again on something solid.”For a further look at what we here at Good Distinctions mean by being open-minded, check out Episode 3! Until next time: have a great week! And remember: Good Distinctions are the spice of life!If you enjoyed this episode, please consider becoming a paid subscriber here on Substack to help us sustain Good Distinctions! Get full access to Good Distinctions at www.gooddistinctions.com/subscribe

“I like what Pope Francis said in ‘Evangelii Gaudium' when he talked about preaching and likened it to family conversation; I try and imagine that I'm at a coffee shop talking to someone and I just have a conversation with them,” Josh Whitfield says. “If I were to sit down with you and just talk about important stuff—share the Gospel with you—I would not lecture you. The homily is family talk.” Father Whitfield serves as the pastor of St. Rita Catholic Community in Dallas. A former Episcopal priest, he trained for ministry in England. After his conversion to Catholicism, he was ordained a Catholic priest in 2012, through the pastoral provision of Pope St. John Paul II. He now lives in Dallas with his wife and their five children. Father Whitfield is a regular contributor to the Dallas Morning News and Our Sunday Visitor and the author of The Crisis of Bad Preaching: Redeeming the Heart and Way of the Catholic Preacher (Ave Maria Press, 2019). Listen to Father Whitfield's homily for the 13th Sunday in Ordinary Time, Year A, on this week's episode of “Preach.” After the homily, he shares with host Ricardo da Silva, S.J., how this husband and father of five brings his whole self to the pulpit. Read the full text of this week's homily and Scripture readings. “Preach” is made possible through the generous support of the Compelling Preaching Initiative, a project of Lilly Endowment Inc. Learn more about your ad choices. Visit megaphone.fm/adchoices

10 Jahre Papst Franziskus - Eine Serie stellt seine wichtigsten Lehrschreiben vor. Vom ersten Tag an begeisterte der neue Papst - auch solche, die sich aus Rom nicht mehr viel erwartet hatten. Ein neuer Stil prägt seither auch die päpstlichen Lehrschreiben. Wir bringen in den nächsten Wochen einen Überblick über die wichtigsten Lehrschreiben. Teil 1: Die Programmschrift „Evangelii gaudium“ (Apostolisches Schreiben, 2013) Im Interview die Pastoraltheologin Regina Polak, Professorin der Universität Wien Link zu Evangelii Gaudium Eine Beitragsserie von Stefanie Jeller.

Meditación en el lunes de la III semana del Tiempo Ordinario. El Señor nos advierte en el Evangelio de hoy: «Un reino dividido internamente no puede subsistir; una familia dividida no puede subsistir». Al hilo de estas palabras, y de algunos párrafos de la Evangelii Gaudium del Papa Francisco, meditamos sobre la unidad que hemos de vivir los cristianos.

It's Time to Address the Papal Elephant in the RoomPope Francis is the 266th Pope of the Holy Catholic Church, having been elected to the papacy following the vacancy left by Pope Benedict XVI's resignation. I will be the first to admit that I was beyond upset when Benedict announced his resignation. I entertained all sorts of notions of conspiracy theories and that he must be being forced to resign in some way, though he has maintained that the decision was his and borne from personal prayer and discernment. When Pope Francis became Pope, I was watching the news like everyone else in the world. I heard the words “Habemus Papam [we have a pope], Cardinale Bergoglio.” Who?!? Who was this Argentinian Italian Cardinal? What? He's a Jesuit? He's chosen the name “Francis”?!? How odd. Then, over the last nine years, I have been edified, inspired, and emboldened by Pope Francis to have an ever greater zeal for evangelization and a decreased sense of materialism. His document Evangelii Gaudium (2013) is spectacular. I also enjoyed many of the teaching points of Laudato Si (2015). Gaudete et Exsultate (2018) has some solid moments as well! I also particularly like this line from Fratelli Tutti (2020): “We gorged ourselves on networking, and lost the taste of fraternity (FT, 33).” That is a fantastic line. The most recent document on the Eucharist is beautiful, though it does not offer anything substantial new in terms of reflection. No Shortage of Issues With the Current PontificateI know there has been some controversy lately about this document, claiming that the Pope is advancing some sort of Lutheranesque sola fide doctrine, but I unequivocally denounce these criticisms as the bad fruit of uncharity.What I want to stress here is that I have read every encyclical and exhortation that Pope Francis has published, including those not previously listed. I always try to give him a fair shake and read the documents charitably. But I have also been irritated, outraged, scandalized, and befuddled by Pope Francis, especially every time he speaks to reporters on airplanes, gives interviews to atheists who do not take notes, gives talks and sermons that suggest novel interpretations [always bad news when it comes to Church teaching], betrays the Church in China over and over again, allows too much nonsense to continue [in Belgium, Germany, the Amazon, et. al.], says something jesuitically ambiguous, or refuses to clarify matters of doctrine. There are plenty of things to be worried about with Pope Francis. However, I wonder if there are elements in the Church that are looking for problems where there are none. It is perfectly appropriate to charitably criticize error and imprudence. It is not okay to invent mountains out of molehills, or, as the case may be, to invent mountains out of level ground.Pope Francis has done and said many things which are problematic and borderline heretical (many of those in my company would argue that the line has been crossed numerous times into formal or material heresy). His general ambiguity and lack of clarity make it exceptionally difficult to have conversations about the consistency and authority of the Church with radical traditionalists [sedevacantists and those that reject Benedict's resignation], Protestants, Orthodox Christians, and non-Christians alike. This is especially the case in a climate of many lackluster, cowardly bishops and priests [not all, of course], an immobilized laity, a growing contingent of lapsed Catholics, and the ever-looming sex abuse crisis.Many in the Church are worried. Many of my friends have reached out to me to have conversations about the shenanigans they are seeing coming out of the Vatican or from Pope Francis himself. What are we, as faithful Catholics, to make of such turbulent times? I thought it might be fruitful to dive into what the Magisterium is and how we can evaluate levels of Magisterial authority.What is the Magisterium?Jesus Christ is God, the Second Person of the Blessed Trinity, and the Incarnate Word of God. He is also our King, reigning as our sovereign Lord. As the full revelation of God to man, He imparted all that He taught, did, implemented, and is to the Apostles. As the fathers of the Second Vatican Council put it in Dei Verbum, the sacred constitution on the Word of God:“... Jesus perfected revelation by fulfilling it through his whole work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending of the Spirit of truth (DV, 4).”The Church is His Body, of which He is the Head, and He reigns still. In obedience to Him, the faithful here on Earth continue to perpetuate this sacred Deposit of Faith, which is Sacred Tradition and Sacred Scriptures, until He comes again in glory. The council fathers, in the constitution on the Church, Lumen Gentium, said this:“This Sacred Council, following closely in the footsteps of the First Vatican Council, with that Council teaches and declares that Jesus Christ, the eternal Shepherd, established His holy Church, having sent forth the apostles as He Himself had been sent by the Father; and He willed that their successors, namely the bishops, should be shepherds in His Church even to the consummation of the world. And in order that the episcopate itself might be one and undivided, He placed Blessed Peter over the other apostles, and instituted in him a permanent and visible source and foundation of unity of faith and communion. And all this teaching about the institution, the perpetuity, the meaning and reason for the sacred primacy of the Roman Pontiff and of his infallible magisterium, this Sacred Council again proposes to be firmly believed by all the faithful. Continuing in that same undertaking, this Council is resolved to declare and proclaim before all men the doctrine concerning bishops, the successors of the apostles, who together with the successor of Peter, the Vicar of Christ, the visible Head of the whole Church, govern the house of the living God (LG, 18).”The Magisterium, simply put, is the teaching authority of Jesus Christ to authentically interpret the Deposit of Faith in the age of the Church passed on to the Apostles and their successors: the Pope and the bishops in union with him. As History progresses, we have new technology, means of communication, and techniques which change the way we interact with one another and how we understand the world around us. As such, in His Wisdom, God gave us the Magisterium to faithfully interpret the perennial and unchanging teachings of the Church on Faith and Morals in contemporary circumstances, from age to age.It is important to emphasize this last point: Church teaching on Faith and Morals cannot, does not, and will not change. As the Second Vatican Council clearly teaches: “The Christian dispensation, therefore, as the new and definitive covenant, will never pass away and we now await no further new public revelation before the glorious manifestation of our Lord Jesus Christ (DV, 4).”The Church's Magisterium, therefore, does not give us new teachings that contradict old ones, nor does it give us new revelations or pretend to alter the foundational doctrines and dogmas of the Holy Faith. The Magisterium, at any given time, is beholden to the preceding Magisterium. We faithfully echo on the words, life, and teachings of Jesus Christ and His Church without substantial change. A Religion of the Word - The Supreme Rule of FaithThe Word of God is the supreme rule of faith - the standard by which the Divine and infallible faith can be tested. The rule of faith and the Faith itself are from the same divine wellspring. This rule of faith is not extrinsic to the faith nor is it an add-on to the faith. Truly, the Word of God is not a collection of writings or even teachings. The Word of God is Jesus Christ Himself. We are not a religion of the book of God, but rather a religion of the Word of God.The Word of God flows into Sacred Scripture and Sacred Tradition. Sacred Scripture is the driving force of doctrine. The written word of God is inerrant and faithfully transmitted and guarded from error by Holy Mother Church. Sacred Tradition is not primarily a collection of doctrines, but, as the Directory for Catechesis teaches: “is a life of faith that is renewed every day (Dir. 26).” As St. Vincent of Larens taught, Sacred Tradition advances, “consolidated with the years, developed with time, deepened with age (ibid.).”How then can we arrive at the true interpretation of Sacred Scripture and Sacred Tradition? This is where the Magisterium comes in. The Directory for Catechesis puts the relationship between Scripture, Tradition, and Magisterium well:“The Church's Magisterium, supported by the Holy Spirit and endowed with the charism of truth, exercises its ministry of authentically interpreting the word of God, which it serves. The Magisterium therefore performs the ministry of safeguarding the integrity of Revelation, the word of God contained in Tradition and in Sacred Scripture, and its continual transmission. It is this living Magisterium that interprets it in a consistent manner and is subject to it (cf. DV 10) (Dir. 26).” The living Magisterium interprets Scripture and Tradition in a consistent manner. And the key phrase for today's discussion is that the Magisterium is “subject to” the Word of God. Remember, the supreme rule of faith is the Word of God, Jesus Christ. The Church cannot and will not contradict Jesus on Faith and Morals because the Church is divinely guarded by the charism of infallibility.How Do We Weigh Magisterial Teachings?Doctrine does not change, but it can develop, in a certain sense. Therefore, it is important to understand what is set dogma, what is developed doctrine, what is merely a discipline, and so on. We need to be able to weigh magisterial authority. Not everything the Church teaches is marked by infallibility. For example, let's look at the 1998 profession of faith that used to be used when someone assumed a certain office in the Church. Following the public profession of the Nicene Creed, they would say:“I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals. Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman pontiff or the College of Bishops enunciate when they exercise their authentic magisterium, even if they do not intend to proclaim these teachings by a definitive act.”So, some things are definitively proposed on faith and morals; to these, we firmly accept and hold. We give “religious submission of intellect and will” to the teachings of the Pope or college of Bishops when they speak together, even on matters other than faith and morals, even in the ordinary magisterium. Clearly from this, we see a distinction in level of authority and level of adherence to this spectrum of Church teachings.The main categories, in order of importance are: 1) dogmas, 2) other infallible statements, 3) doctrines that have not been taught infallibly, 4) theological opinions, 5) other non-doctrinal statements.* DogmaDogmas of the Church are truths that the Magisterium teaches infallibly as being divinely revealed in Sacred Scripture and Sacred Tradition. These can be taught by the Pope, an ecumenical council, or by the Church's ordinary and universal Magisterium. Dogmas require the theological assent of faith by all members of the faithful. We are not free to dissent from them in any way. To obstinately place them in doubt or deny them is to fall under the censure of heresy. HeresyAs an aside, a lot of people speak about this priest or that, or bishop, pope, or lay person, being a heretic. We have to understand the difference between the crime of heresy and sin of heresy. Formal heresy (the crime of heresy) is “the wilful and persistent adherence to an error in matters of faith” on the part of a baptized person; the persistence in error comes from having been formally corrected but continuing in error. Heresy is a grave sin as well, even if it is committed privately. The important note here is that heresy is the crime and sin of corrupting dogmas of the Church. Heresy is thrown around a lot today as a term, but most of the time the issues would better be described as either theological error or imprudence. For example, if the pope or a bishop phrases something in an unfortunate way, they could have misspoken or made a theological error without it rising to the grave sin and crime of heresy. We have to proceed in love of the truth but also in charity for the individual speaking or writing. * Other Infallible StatementsA step below dogma is “opinions to be held definitively” and these are taught infallibly but are not directly “divinely revealed.” The fact that only men can priests is infallible doctrine but not dogma because it is an open question, theologically, whether it is connected to divine revelation or is itself an example of divine revelation. There is a related discipline to this of clerical celibacy in the Latin Church and episcopal celibacy in the Eastern Churches. So, we see the dogma pertaining to the Sacrament of Holy Orders, the infallible doctrine and reality that only baptized men can validly receive this Sacrament, and the discipline of clerical celibacy. All three: dogma, doctrine, and discipline are important but in various weights and with different magisterial weight.According to St. John Paul II in Ad Tuendam Fidem, in such cases of infallible statements the faithful are “required to give firm and definitive assent to these truths, based on faith in the Holy Spirit's assistance to the Church's magisterium, and on the Catholic doctrine of the infallibility of the magisterium in these matters. Whoever denies these truths would be in a position of rejecting a truth of Catholic doctrine and would therefore no longer be in full communion with the Catholic Church.”So, these statements still pack a lot of weight and are guarded by the charism of infallibility. Other examples of such infallible statements include:* When the Pope speaks ex cathedra with the authority of Peter. This is extraordinary magisterium.* When the bishops, in communion with the Pope, define doctrine at a General Council. This is also called extraordinary magisterium.* When the bishops, in communion with the Pope, together with the Pope, propose definitively in agreement, though they are dispersed. This is the ordinary and universal magisterium.* Doctrines That Have Not Been Taught InfalliblyWhen the Pope speaks in an ordinary, but authoritative way, we are required to submit our mind, intellect, and will, but it is not guaranteed to be infallible. Likewise, it is the case with bishops in communion with the Pope who teach authoritatively in their diocese. Just because these doctrines have not been infallibly declared does not make them unimportant. They are also part of the Deposit of Faith. Sometimes, in the history of the Church there has arisen solid reasons to take the time to define certain doctrines to protect against error or heresy.* Theological OpinionsTheological opinions are the next rung on the ladder. They are not infallible nor are they authoritative. The opinions of theologians can be in legitimate disagreement and ongoing dialogue.* Other Non-Doctrinal StatementsThere are some teachings of the magisterium that are not universal and to be held always. They are more or less circumstantial to time, customs, and culture. For example, if a Church document describes the state of a society, makes suggestions or exhortations, these are to be received with respect and a grateful heart, but do not require strict intellectual assent.Important Sources of Authoritative Catholic Teaching (Non-Papal)There is a hierarchy, not just of dogma, doctrines, and disciplines, but also of magisterial texts. The Church FathersThe writings of the Church Fathers, the writers of the first eight centuries of the Church, are accepted as true and authoritative when they speak “in unison” on a matter over those eight centuries. Repetition through the ages does matter. Doctors of the ChurchThe Doctors of the Church are those ecclesial writers who have been given this title for the great advantage given to the whole Church derived from their doctrine. There are now 23 Doctors of the Church who are held in very high esteem for their faithful teaching. The other Saints as well contribute to the great tradition of the Church in varying degrees through their lives and works.Rules of LifeThese rules govern communal life for certain communities and they have to be approved by the Pope. For example, the Benedictine Rule of Life is the ordered way of living as a Benedictine monk in a monastery.Code of Canon LawThe Code of Canon Law was first compiled from various sources in 1917 and was revised in 1982. The 1982 version is our current Church law which governs all Catholics of the Latin Rite. There is also a Code of Canon Law for the Eastern Churches. These canons are authoritative and binding on the faithful. Papal DocumentsPapal documents all carry various magisterial weight. The five main sources of these are (in order of importance): Wednesday audiences, Apostolic exhortations, encyclical letters, papal bulls, and the motu proprio.Wednesday audiencesEvery Wednesday normatively, when the Pope is in Rome, he gives an audience and a talk to those gathered in St. Peter's square. These audiences are authoritative when they involve teachings on faith and morals, but not infallible. For example, much of St. John Paul II's Theology of the Body was taken from his weekly Wednesday addresses.ExhortationsThe lowest authority of a Papal document is an apostolic exhortation. This is a document in which the Pope exhorts the faithful on a certain matter. An exhortation does not define doctrine, by design. It is higher in authority than a normal ecclesial letter. Exhortations usually follow a meeting of a synod of bishops to outline their deliberations.EncyclicalsA Papal encyclical or letter is a letter from the Pope to the entire Church. The first Encyclical was the first letter of St. Peter. The next recorded example after Peter is a letter from Pope Clement I to the Christians in Corinth. An encyclical seeks to clarify a certain doctrine. Therefore, it is part of the ordinary magisterium of the Pope and requires us to submit our mind and will on matters of faith and morals. Encyclicals have a high level of magisterial authority.Papal BullsA papal bull is a public decree or charter issued by the Pope. These are authoritative and binding. A Bull may treat statutes, appointment of bishops, dispensations, excommunications, Apostolic constitutions, canonizations, and convocations.Motu ProprioA motu proprio is technically a type of rescript, which is an official edict or announcement. A motu proprio is an official legal act taken by the Pope on his own power and volition and personally signed by him. It has full legal effect for Canon Law. Motu Proprio literally means “by his own hand.” Council DocumentsNext, let's take a look at three types of documents that come from General Councils: Constitutions, Decrees, and DeclarationsConstitutionsAn Apostolic Constitution is the most solemn form of legislation issued by the Pope. They are either doctrinal or pastoral. They are issued as Papal bulls because of their solemn and public form.DecreesA decree is an order or law given by the council and the Pope to the rest of the world or a specific group of people. These are legislative acts of the pope. These decrees have the full power of the Pope in making laws.DeclarationsDeclarations are more specific and usually address a specific topic. However, they still carry the same weight as other documents of a general council of bishops in communion with the Pope. So, they are authoritative and infallible on matters of faith and morals.CatechismsThroughout the Church's history, there have also been various written systematic presentations of the Faith. These are called Catechisms. Some are universal and others are for a particular locale. The Catechism of the Catholic Church was promulgated in 1992 originally and in English in 1997. This document was a game-changer. It was the first truly universal Catechism and was so beautifully compiled. It is the go-to standard in terms of understanding what the Church is and what she believes. The Baltimore Catechism was a question/answer Catechism which arose from a local council in Baltimore, Maryland in 1885. It is based on St. Robert Bellarmine's 1614 Small Catechism.The important thing to keep in mind about Catechisms is that they are compilations. They contain dogma, doctrine, and discipline. They contain prudential applications of principles and law. The doctrines contained in Catechism are thus magisterial, but they bear no more weight than before they were compiled in the Catechism.Judging the nature of a teaching…First, we can look at the nature of the document that teaches a doctrine. Some are more authoritative than others. For example, A papal encyclical is more authoritative than the weekly general audiences a pope gives, and the dogmatic constitutions of Vatican II are more authoritative than the council's decrees.The second test is the frequency with which the magisterium repeats a doctrine. If it is something mentioned only occasionally, or has not been mentioned in centuries, it will have a lower level of authority attached to it. But if it is something that the magisterium repeats with great regularity, it is more authoritative.The third test is the tone of the words used to express the teaching. If it is proposed briefly and tentatively, it will have less authority. If it is expounded at length or emphatically, it will have more authority.What To Do If the Pope Seems to Be In Error?So, what do we do when we think that Pope Francis is in error or is holding heretical positions? First, we pray for him. Second, we recognize that God alone judges the Pope… and I mean this juridically. Only the college of cardinals can formally correct the Pope in any sort of authoritative way. Further, no one can be found to be a manifest and formal heretic without a trial. In general, stop calling other people “heretics.” It is unhelpful and often uncharitable. We also need to remember that we must not be guilty of the sin of rash judgment in regards to the Pope (or anyone else, for that matter). The Fourth Council of Constantinople in Canon 10 says: “As divine scripture clearly proclaims, Do not find fault before you investigate, and understand first and then find fault, and does our law judge a person without first giving him a hearing and learning what he does?”I do not claim to have the answers. How do you solve a problem like Pope Francis? No clue. But I do know and believe that the Holy Spirit guides and guards the Church. I know and believe that the Church is the Body of Jesus Christ, our Lord, Savior, and King. And I know and believe that the entire apostolic action of the Church is directed always to the glory of the Father. I propose that we dive deep into the study and love of Sacred Scripture and Sacred Tradition. The perennial truths of the Faith will not and cannot pass away. When the Pope is truly in error, he ought to be charitably and fraternally corrected. But, if you are reading this (or listening to the podcast), then you are not likely to be the one to correct the Holy Father. Do not trust everything you hear from the armchair theologians and gossipers of the Church on YouTube and other podcasts. Theirs is a poison which does just as much, if not more, harm to the Church as anything we are seeing from the hierarchy. I know this was a much longer article/podcast than normal, but I did not want to shortchange any of the explanations. With much more left to say, I will opt to wait until another occasion. I will end with the words of St. Paul to the Thessalonians:“... test everything; hold fast to what is good (1 Thess. 5:21).”Thanks for reading Will Wright Catholic! Subscribe for free to receive new posts and support my work.Thank you for reading Will Wright Catholic. This post is public so feel free to share it. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit willwrightcatholic.substack.com

Lecture du Magistère – Evangelii Gaudium 10 by Radio Maria France

Lecture du Magistère – Evangelii Gaudium 12 by Radio Maria France

Lecture du Magistère – Evangelii Gaudium 11 by Radio Maria France

In today's episode, we talk about the recent overturning of Roe versus Wade. We talk about the need to invest in the lives of others, how snarky social media posts are actually counterproductive, and the fact that holistic situations will never have a simple solution.Here are some things we mentioned:Click here to Donate to Birthright of Greater Danbury and support mothers and their babies: Birthright services are always free, confidential, and available to any woman regardless of age, race, circumstances, religion, marital status, or financial situation. ***Be sure to adjust the "fee" amount to give the full donation to Birthright.***Trent Horn DebateThus, with Saint John Paul II, who wrote this Encyclical Letter, I reaffirm with renewed conviction the appeal he addressed to everyone 25 years ago: “respect, protect, love and serve life, every human life! Only in this direction will you find justice, development, true freedom, peace and happiness!” - Pope FrancisThe Church will have to ini­tiate everyone—priests, religious and laity—into this ‘art of accompaniment' which teaches us to remove our sandals before the sacred ground of the other. (Evangelii Gaudium, 169)SUPPORT OUR MINISTRYThank you all for your ongoing support. We love what we do, and we pray that it is a blessing to you and your families. If you are benefitting in some way from what we're doing, here are some ways you can support our show: Support us on Patreon or buy us a coffeeFREE RESOURCESFertility Awareness Cheat SheetRelationship Check-UpOur BooksGo To Joseph: 10 Day Consecration to St. JosephGo To Joseph For ChildrenOur MinistryAbout UsConnect with us and send us a message on InstagramRECOMMENDED RESOURCESHere are some of our favorite books and resources that will support your marriage, family, and faith. *Full disclosure these are affiliate links, which means we get a little kickback if you purchase it, but it's at no additional cost to you.Love and Responsibility by JP2Theology of the Body by JP25 Love Languages by Dr Gary ChapmanTotal Money Makeover by Dave RameySt. John Paul and his 5 loves by Jason EvertThe Porn Myth by Matt FraddWould you prefer to listen to these books instead? visit https://www.audibletrial.com/twobecomefamily for a free 30-day trialSupport the show

Recent news about Archbishop Cordileone preventing Nancy Pelosi from receiving Communion ignited debate among faithful Catholics. Paul and Dominic chat about the deeper concerns: how some of the discussion we've seen online distorts the Church's teaching on the Eucharist and sin. More importantly, what could an appropriate response from faithful Catholics look like? We talk through the various aspects: personal responsibility, the Eucharist, scandal, competent authority, confusion, and the danger of knee-jerk opinions. “The Eucharist, although it is the fullness of sacramental life, is not a prize for the perfect but a powerful medicine and nourishment for the weak. These convictions have pastoral consequences that we are called to consider with prudence and boldness. Frequently, we act as arbiters of grace rather than its facilitators. But the Church is not a tollhouse; it is the house of the Father, where there is a place for everyone, with all their problems” (Evangelii Gaudium 47). SUBSCRIBE or JOIN THE COMMUNITY: popefrancisgeneration.com ABOUT POPE FRANCIS GENERATION Pope Francis Generation is the show for Catholics struggling with the Church's teaching, who feel like they might not belong in the Church anymore, and who still hunger for a God of love and goodness. Hosted by Paul Fahey, a professional catechist, and Dominic de Souza, someone who needs catechesis. Together, we're taking our own look at the Catholic Church– her teachings and practices- from 3 views that changed our world: the Kerygma, the forgotten doctrine of theosis, and the teachings of Pope Francis. Together, with you, we're the Pope Francis Generation. SUPPORT THIS SHOW: PFG MEMBERS Got a question you'd like us to respond to in the next episode? Have some feedback? Visit us at popefrancisgeneration.com to send a message. Paid subscribers get to watch each episode before everyone else, join private Q&As, and pitch ideas for the topic of our final show this season! ABOUT PAUL FAHEY Paul lives in Michigan with my wife, Kristina, and four kids. I'm a catechist, retreat leader, counseling student, as well as a contributor and co-founder of Where Peter Is. Paul writes and speaks about what I love: the Kerygma, the Sacraments, Catholic Social Teaching, and Pope Francis. pfahey.com ABOUT DOMINIC DE SOUZA SmartCatholics founder, Dominic de Souza, is a convert from radical traditionalism – inspired by WherePeterIs, Bishop Robert Barron, and Pope Francis. He is passionate about helping ordinary Catholics break the ‘bystander effect', and be firstresponders. “We don't have to be geniuses. We just have to show up with witness and kindness. Christ does the rest.” Today he hosts the SmartCatholics community. smartcatholics.com SPONSOR: SELECT INTERNATIONAL TOURS More Catholic Leaders choose Select International Tours than any other pilgrimage company. With 35 years of award-winning travel planning, they have a track record of excellence and faithfulness. And they are a small company with a big heart, because every one of their pilgrimage trips helps to support and fund their 501 (c)(3) charity work, helping Christian families thrive in the Holy Land. If you're ready to travel, or if you're looking to lead a group of your own, take the next step on your pilgrimage by visiting: SelectInternationalTours.com SPONSOR: FATHER'S HEART CATECHESIS This show is brought to you by Father's Heart Catechesis, a small group catechesis program that proclaims the relentless love of God. Founded by Paul Fahey, this program will, at every level, proclaim God's love for you and all people. Like this podcast, it's inspired by Pope Francis, centered on the mystery of theosis, and deeply grounded in the m --- Send in a voice message: https://anchor.fm/popefrancisgeneration/message

Welcome to the launch episode and interview for Pope Francis Generation! Paul and Dominic kick off with quick introductions, and dive into their reasons for starting this show. They explore the idea of religious deconstruction and then explain the three pillars of the Pope Francis Generation: The Kerygma, Theosis, and the teachings of Pope Francis. “The centrality of the kerygma calls for stressing those elements which are most needed today: it has to express God's saving love which precedes any moral and religious obligation on our part; it should not impose the truth but appeal to freedom; it should be marked by joy, encouragement, liveliness and a harmonious balance which will not reduce preaching to a few doctrines which are at times more philosophical than evangelical” (Evangelii Gaudium 165). SUBSCRIBE or JOIN THE COMMUNITY: popefrancisgeneration.com ABOUT POPE FRANCIS GENERATION Pope Francis Generation is the show for Catholics struggling with the Church's teaching, who feel like they might not belong in the Church anymore, and who still hunger for a God of love and goodness. Hosted by Paul Fahey, a professional catechist, and Dominic de Souza, someone who needs catechesis. Together, we're taking our own look at the Catholic Church– her teachings and practices- from 3 views that changed our world: the Kerygma, the forgotten doctrine of theosis, and the teachings of Pope Francis. Together, with you, we're the Pope Francis Generation. SUPPORT THIS SHOW: PFG MEMBERS Got a question you'd like us to respond to in the next episode? Have some feedback? Visit us at popefrancisgeneration.com to send a message. Paid subscribers get to watch each episode before everyone else, join private Q&As, and pitch ideas for the topic of our final show this season! ABOUT PAUL FAHEY Paul lives in Michigan with my wife, Kristina, and four kids. I'm a catechist, retreat leader, counseling student, as well as a contributor and co-founder of Where Peter Is. Paul writes and speaks about what I love: the Kerygma, the Sacraments, Catholic Social Teaching, and Pope Francis. pfahey.com ABOUT DOMINIC DE SOUZA SmartCatholics founder, Dominic de Souza, is a convert from radical traditionalism – inspired by WherePeterIs, Bishop Robert Barron, and Pope Francis. He is passionate about helping ordinary Catholics break the ‘bystander effect', and be firstresponders. “We don't have to be geniuses. We just have to show up with witness and kindness. Christ does the rest.” Today he hosts the SmartCatholics community. smartcatholics.com SPONSOR: SELECT INTERNATIONAL TOURS More Catholic Leaders choose Select International Tours than any other pilgrimage company. With 35 years of award-winning travel planning, they have a track record of excellence and faithfulness. And they are a small company with a big heart, because every one of their pilgrimage trips helps to support and fund their 501 (c)(3) charity work, helping Christian families thrive in the Holy Land. If you're ready to travel, or if you're looking to lead a group of your own, take the next step on your pilgrimage by visiting: SelectInternationalTours.com SPONSOR: FATHER'S HEART CATECHESIS This show is brought to you by Father's Heart Catechesis, a small group catechesis program that proclaims the relentless love of God. Founded by Paul Fahey, this program will, at every level, proclaim God's love for you and all people. Like this podcast, it's inspired by Pope Francis, centered on the mystery of theosis, and deeply grounded in the magisterial documents of the Church. Your kind donations allow us to create the kinds of resources we need to renew our hope. Learn more about Father's Heart Catechesis --- Send in a voice message: https://anchor.fm/popefrancisgeneration/message

Happy Mother's Day! (this weekend) Especially to Terri Yohman, Director of Marriage and Family Life who joins us on the podcast.Check out the EWTN story on our Grandparent Workshop called Anne and Joachim Workshops here in the diocese of Cleveland.  To register for an encore presenation of this workshop click here.2:35:  "Be Curious; Not Judgemental" scene from Ted Lasso. (note: PG-13 language in spots)Fr Damian quotes "The Joy of the Gospel" (EVANGELII GAUDIUM)  by Pope Francis.6:00:  Fr. Stu is the latest Mark Wahlberg movie.  Catch the trailer here.7:05:  Fr Damian also quotes Evangelization in the Modern World (EVANGELII NUNTIANDI) from Pope Paul VI.10:35:  Mike talks about the Landings Program for people alientated from the church.Church Search goes to Our Lady Queen of Heaven in Grafton, OHReadings for this week can be found here.

Welcome to The Endow Podcast! This podcast is a forum for women to foster conversations about the intellectual life and intentional community for the cultivation of the feminine genius.On this episode, Simone Rizkallah, Director of Program Growth, interviews Louis Brown on healing, evangelizing, and getting outside your comfort zone. Louis Brown received an undergraduate degree from Michigan State University and a Juris Doctorate from Howard University School of Law. After law school, he first worked as a private practice attorney for a firm where he practiced labor law and commercial litigation including representing, second chair, a major municipal employer in its labor arbitrations with police unions. He later served as associate director of social concerns, for a state Catholic conference where he advocated for the unborn, the materially impoverished, and immigrants at the state legislature. In 2014, Brown joined the Christ Medicus Foundation (CMF), a Catholic health care nonprofit whose mission is to share the healing love of Jesus Christ through defending religious freedom and making Catholic health care accessible to the poor and most vulnerable. In 2017, Brown began serving at the U.S. Department of Health and Human Services (HHS) Office for Civil Rights. During his time at HHS, Brown enforced vital federal civil rights laws to protect and defend the civil rights of patients and human service recipients. Brown returned to CMF in 2019 and serves as its Executive Director.  Thanks for listening! Vatican link to the document: https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html Support the Endow PodcastWhat's on your mind and heart? Let our host, Simone Rizkallah, know by connecting with her and The Endow Team on social media!Facebook at www.facebook.com/endowgroupsInstagram at www.instagram.com/endowgroupsWant to start your own Endow Group? Learn more by visiting our website at www.endowgroups.org or reach out to us at info@endowgroups.org. We look forward to serving you!