Podcasts about extraordinary synod

Why did some sectors of the Rwandan churches adopt an ambiguous attitude towards the genocide against the Tutsi which claimed the lives of around 800,000 people in three months between April and July 1994? What prevented the churches' acceptance that they may have had some responsibility? And how should we account for the efforts made by other sectors of the churches to remember and commemorate the genocide and rebuild pastoral programmes?  Drawing on interviews with genocide survivors, Rwandans in exile, missionaries and government officials, as well as Church archives and other sources, this book is the first academic study on Christianity and the genocide against the Tutsi to explore these contentious questions in depth, and reveals more internal diversity within the Christian churches than is often assumed. While some Christians, Protestant as well as Catholic, took risks to shelter Tutsi people, others uncritically embraced the interim government's view that the Tutsi were enemies of the people and some, even priests and pastors, assisted the killers. The church leaders only condemned the war: they never actually denounced the genocide against the Tutsi.  In The Genocide Against the Tutsi, and the Rwandan Churches: Between Grief and Denial (James Currey, 2022), Denis examines in detail the responses of two churches, the Catholic Church, the biggest and the most complex, and the Presbyterian Church in Rwanda, which made an unconditional confession of guilt in December 1996. A case study is devoted to the Catholic parish La Crête Congo-Nil in western Rwanda, led at the time by the French priest Gabriel Maindron, a man whom genocide survivors accuse of having failed publicly to oppose the genocide and of having close links with the authorities and some of the perpetrators. By 1997, the defensive attitude adopted by many Catholics had started to change. The Extraordinary Synod on Ethnocentricity in 1999-2000 was a milestone. Yet, especially in the immediate aftermath of the genocide, tension and suspicion persist. Allison Isidore is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism, and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. Allison is also a Video Editor for The Religious Studies Project, producing videos for the podcast and marketing team. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices

Why did some sectors of the Rwandan churches adopt an ambiguous attitude towards the genocide against the Tutsi which claimed the lives of around 800,000 people in three months between April and July 1994? What prevented the churches' acceptance that they may have had some responsibility? And how should we account for the efforts made by other sectors of the churches to remember and commemorate the genocide and rebuild pastoral programmes?  Drawing on interviews with genocide survivors, Rwandans in exile, missionaries and government officials, as well as Church archives and other sources, this book is the first academic study on Christianity and the genocide against the Tutsi to explore these contentious questions in depth, and reveals more internal diversity within the Christian churches than is often assumed. While some Christians, Protestant as well as Catholic, took risks to shelter Tutsi people, others uncritically embraced the interim government's view that the Tutsi were enemies of the people and some, even priests and pastors, assisted the killers. The church leaders only condemned the war: they never actually denounced the genocide against the Tutsi.  In The Genocide Against the Tutsi, and the Rwandan Churches: Between Grief and Denial (James Currey, 2022), Denis examines in detail the responses of two churches, the Catholic Church, the biggest and the most complex, and the Presbyterian Church in Rwanda, which made an unconditional confession of guilt in December 1996. A case study is devoted to the Catholic parish La Crête Congo-Nil in western Rwanda, led at the time by the French priest Gabriel Maindron, a man whom genocide survivors accuse of having failed publicly to oppose the genocide and of having close links with the authorities and some of the perpetrators. By 1997, the defensive attitude adopted by many Catholics had started to change. The Extraordinary Synod on Ethnocentricity in 1999-2000 was a milestone. Yet, especially in the immediate aftermath of the genocide, tension and suspicion persist. Allison Isidore is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism, and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. Allison is also a Video Editor for The Religious Studies Project, producing videos for the podcast and marketing team. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Why did some sectors of the Rwandan churches adopt an ambiguous attitude towards the genocide against the Tutsi which claimed the lives of around 800,000 people in three months between April and July 1994? What prevented the churches' acceptance that they may have had some responsibility? And how should we account for the efforts made by other sectors of the churches to remember and commemorate the genocide and rebuild pastoral programmes?  Drawing on interviews with genocide survivors, Rwandans in exile, missionaries and government officials, as well as Church archives and other sources, this book is the first academic study on Christianity and the genocide against the Tutsi to explore these contentious questions in depth, and reveals more internal diversity within the Christian churches than is often assumed. While some Christians, Protestant as well as Catholic, took risks to shelter Tutsi people, others uncritically embraced the interim government's view that the Tutsi were enemies of the people and some, even priests and pastors, assisted the killers. The church leaders only condemned the war: they never actually denounced the genocide against the Tutsi.  In The Genocide Against the Tutsi, and the Rwandan Churches: Between Grief and Denial (James Currey, 2022), Denis examines in detail the responses of two churches, the Catholic Church, the biggest and the most complex, and the Presbyterian Church in Rwanda, which made an unconditional confession of guilt in December 1996. A case study is devoted to the Catholic parish La Crête Congo-Nil in western Rwanda, led at the time by the French priest Gabriel Maindron, a man whom genocide survivors accuse of having failed publicly to oppose the genocide and of having close links with the authorities and some of the perpetrators. By 1997, the defensive attitude adopted by many Catholics had started to change. The Extraordinary Synod on Ethnocentricity in 1999-2000 was a milestone. Yet, especially in the immediate aftermath of the genocide, tension and suspicion persist. Allison Isidore is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism, and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. Allison is also a Video Editor for The Religious Studies Project, producing videos for the podcast and marketing team. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices

Why did some sectors of the Rwandan churches adopt an ambiguous attitude towards the genocide against the Tutsi which claimed the lives of around 800,000 people in three months between April and July 1994? What prevented the churches' acceptance that they may have had some responsibility? And how should we account for the efforts made by other sectors of the churches to remember and commemorate the genocide and rebuild pastoral programmes?  Drawing on interviews with genocide survivors, Rwandans in exile, missionaries and government officials, as well as Church archives and other sources, this book is the first academic study on Christianity and the genocide against the Tutsi to explore these contentious questions in depth, and reveals more internal diversity within the Christian churches than is often assumed. While some Christians, Protestant as well as Catholic, took risks to shelter Tutsi people, others uncritically embraced the interim government's view that the Tutsi were enemies of the people and some, even priests and pastors, assisted the killers. The church leaders only condemned the war: they never actually denounced the genocide against the Tutsi.  In The Genocide Against the Tutsi, and the Rwandan Churches: Between Grief and Denial (James Currey, 2022), Denis examines in detail the responses of two churches, the Catholic Church, the biggest and the most complex, and the Presbyterian Church in Rwanda, which made an unconditional confession of guilt in December 1996. A case study is devoted to the Catholic parish La Crête Congo-Nil in western Rwanda, led at the time by the French priest Gabriel Maindron, a man whom genocide survivors accuse of having failed publicly to oppose the genocide and of having close links with the authorities and some of the perpetrators. By 1997, the defensive attitude adopted by many Catholics had started to change. The Extraordinary Synod on Ethnocentricity in 1999-2000 was a milestone. Yet, especially in the immediate aftermath of the genocide, tension and suspicion persist. Allison Isidore is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism, and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. Allison is also a Video Editor for The Religious Studies Project, producing videos for the podcast and marketing team. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices

Why did some sectors of the Rwandan churches adopt an ambiguous attitude towards the genocide against the Tutsi which claimed the lives of around 800,000 people in three months between April and July 1994? What prevented the churches' acceptance that they may have had some responsibility? And how should we account for the efforts made by other sectors of the churches to remember and commemorate the genocide and rebuild pastoral programmes?  Drawing on interviews with genocide survivors, Rwandans in exile, missionaries and government officials, as well as Church archives and other sources, this book is the first academic study on Christianity and the genocide against the Tutsi to explore these contentious questions in depth, and reveals more internal diversity within the Christian churches than is often assumed. While some Christians, Protestant as well as Catholic, took risks to shelter Tutsi people, others uncritically embraced the interim government's view that the Tutsi were enemies of the people and some, even priests and pastors, assisted the killers. The church leaders only condemned the war: they never actually denounced the genocide against the Tutsi.  In The Genocide Against the Tutsi, and the Rwandan Churches: Between Grief and Denial (James Currey, 2022), Denis examines in detail the responses of two churches, the Catholic Church, the biggest and the most complex, and the Presbyterian Church in Rwanda, which made an unconditional confession of guilt in December 1996. A case study is devoted to the Catholic parish La Crête Congo-Nil in western Rwanda, led at the time by the French priest Gabriel Maindron, a man whom genocide survivors accuse of having failed publicly to oppose the genocide and of having close links with the authorities and some of the perpetrators. By 1997, the defensive attitude adopted by many Catholics had started to change. The Extraordinary Synod on Ethnocentricity in 1999-2000 was a milestone. Yet, especially in the immediate aftermath of the genocide, tension and suspicion persist. Allison Isidore is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism, and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. Allison is also a Video Editor for The Religious Studies Project, producing videos for the podcast and marketing team. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Why did some sectors of the Rwandan churches adopt an ambiguous attitude towards the genocide against the Tutsi which claimed the lives of around 800,000 people in three months between April and July 1994? What prevented the churches' acceptance that they may have had some responsibility? And how should we account for the efforts made by other sectors of the churches to remember and commemorate the genocide and rebuild pastoral programmes?  Drawing on interviews with genocide survivors, Rwandans in exile, missionaries and government officials, as well as Church archives and other sources, this book is the first academic study on Christianity and the genocide against the Tutsi to explore these contentious questions in depth, and reveals more internal diversity within the Christian churches than is often assumed. While some Christians, Protestant as well as Catholic, took risks to shelter Tutsi people, others uncritically embraced the interim government's view that the Tutsi were enemies of the people and some, even priests and pastors, assisted the killers. The church leaders only condemned the war: they never actually denounced the genocide against the Tutsi.  In The Genocide Against the Tutsi, and the Rwandan Churches: Between Grief and Denial (James Currey, 2022), Denis examines in detail the responses of two churches, the Catholic Church, the biggest and the most complex, and the Presbyterian Church in Rwanda, which made an unconditional confession of guilt in December 1996. A case study is devoted to the Catholic parish La Crête Congo-Nil in western Rwanda, led at the time by the French priest Gabriel Maindron, a man whom genocide survivors accuse of having failed publicly to oppose the genocide and of having close links with the authorities and some of the perpetrators. By 1997, the defensive attitude adopted by many Catholics had started to change. The Extraordinary Synod on Ethnocentricity in 1999-2000 was a milestone. Yet, especially in the immediate aftermath of the genocide, tension and suspicion persist. Allison Isidore is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism, and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. Allison is also a Video Editor for The Religious Studies Project, producing videos for the podcast and marketing team. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Why did some sectors of the Rwandan churches adopt an ambiguous attitude towards the genocide against the Tutsi which claimed the lives of around 800,000 people in three months between April and July 1994? What prevented the churches' acceptance that they may have had some responsibility? And how should we account for the efforts made by other sectors of the churches to remember and commemorate the genocide and rebuild pastoral programmes?  Drawing on interviews with genocide survivors, Rwandans in exile, missionaries and government officials, as well as Church archives and other sources, this book is the first academic study on Christianity and the genocide against the Tutsi to explore these contentious questions in depth, and reveals more internal diversity within the Christian churches than is often assumed. While some Christians, Protestant as well as Catholic, took risks to shelter Tutsi people, others uncritically embraced the interim government's view that the Tutsi were enemies of the people and some, even priests and pastors, assisted the killers. The church leaders only condemned the war: they never actually denounced the genocide against the Tutsi.  In The Genocide Against the Tutsi, and the Rwandan Churches: Between Grief and Denial (James Currey, 2022), Denis examines in detail the responses of two churches, the Catholic Church, the biggest and the most complex, and the Presbyterian Church in Rwanda, which made an unconditional confession of guilt in December 1996. A case study is devoted to the Catholic parish La Crête Congo-Nil in western Rwanda, led at the time by the French priest Gabriel Maindron, a man whom genocide survivors accuse of having failed publicly to oppose the genocide and of having close links with the authorities and some of the perpetrators. By 1997, the defensive attitude adopted by many Catholics had started to change. The Extraordinary Synod on Ethnocentricity in 1999-2000 was a milestone. Yet, especially in the immediate aftermath of the genocide, tension and suspicion persist. Allison Isidore is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism, and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. Allison is also a Video Editor for The Religious Studies Project, producing videos for the podcast and marketing team. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies

Why did some sectors of the Rwandan churches adopt an ambiguous attitude towards the genocide against the Tutsi which claimed the lives of around 800,000 people in three months between April and July 1994? What prevented the churches' acceptance that they may have had some responsibility? And how should we account for the efforts made by other sectors of the churches to remember and commemorate the genocide and rebuild pastoral programmes?  Drawing on interviews with genocide survivors, Rwandans in exile, missionaries and government officials, as well as Church archives and other sources, this book is the first academic study on Christianity and the genocide against the Tutsi to explore these contentious questions in depth, and reveals more internal diversity within the Christian churches than is often assumed. While some Christians, Protestant as well as Catholic, took risks to shelter Tutsi people, others uncritically embraced the interim government's view that the Tutsi were enemies of the people and some, even priests and pastors, assisted the killers. The church leaders only condemned the war: they never actually denounced the genocide against the Tutsi.  In The Genocide Against the Tutsi, and the Rwandan Churches: Between Grief and Denial (James Currey, 2022), Denis examines in detail the responses of two churches, the Catholic Church, the biggest and the most complex, and the Presbyterian Church in Rwanda, which made an unconditional confession of guilt in December 1996. A case study is devoted to the Catholic parish La Crête Congo-Nil in western Rwanda, led at the time by the French priest Gabriel Maindron, a man whom genocide survivors accuse of having failed publicly to oppose the genocide and of having close links with the authorities and some of the perpetrators. By 1997, the defensive attitude adopted by many Catholics had started to change. The Extraordinary Synod on Ethnocentricity in 1999-2000 was a milestone. Yet, especially in the immediate aftermath of the genocide, tension and suspicion persist. Allison Isidore is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism, and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. Allison is also a Video Editor for The Religious Studies Project, producing videos for the podcast and marketing team. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Why did some sectors of the Rwandan churches adopt an ambiguous attitude towards the genocide against the Tutsi which claimed the lives of around 800,000 people in three months between April and July 1994? What prevented the churches' acceptance that they may have had some responsibility? And how should we account for the efforts made by other sectors of the churches to remember and commemorate the genocide and rebuild pastoral programmes?  Drawing on interviews with genocide survivors, Rwandans in exile, missionaries and government officials, as well as Church archives and other sources, this book is the first academic study on Christianity and the genocide against the Tutsi to explore these contentious questions in depth, and reveals more internal diversity within the Christian churches than is often assumed. While some Christians, Protestant as well as Catholic, took risks to shelter Tutsi people, others uncritically embraced the interim government's view that the Tutsi were enemies of the people and some, even priests and pastors, assisted the killers. The church leaders only condemned the war: they never actually denounced the genocide against the Tutsi.  In The Genocide Against the Tutsi, and the Rwandan Churches: Between Grief and Denial (James Currey, 2022), Denis examines in detail the responses of two churches, the Catholic Church, the biggest and the most complex, and the Presbyterian Church in Rwanda, which made an unconditional confession of guilt in December 1996. A case study is devoted to the Catholic parish La Crête Congo-Nil in western Rwanda, led at the time by the French priest Gabriel Maindron, a man whom genocide survivors accuse of having failed publicly to oppose the genocide and of having close links with the authorities and some of the perpetrators. By 1997, the defensive attitude adopted by many Catholics had started to change. The Extraordinary Synod on Ethnocentricity in 1999-2000 was a milestone. Yet, especially in the immediate aftermath of the genocide, tension and suspicion persist. Allison Isidore is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism, and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. Allison is also a Video Editor for The Religious Studies Project, producing videos for the podcast and marketing team. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

In this episode, I share my sermon for the Feast of All Saints. We are all invited, called, commanded to become "holy as our Father in heaven is holy." But how do you do that? • The Extraordinary Synod 1985 (see section 4)• Diary of St. Faustina (see #1650) FrF (at) iPadre (dot) netFeedback line: (267) 31-Padre (267) 317-2373 Padre App | Android AppSubscribe to Feed | Subscribe in iTunes

Mike Lewis and Dan Amiri continue their conversation with philosophy professor Rodrigo Guerra, a member of the Pontifical Academy for Life and the founder of the Center for Advanced Social research in Mexico. First, Rodrigo sheds some light on Francis's theological and philosophical background, dispelling the myth that Francis is not an intellectual. Next, we talk about the Extraordinary Synod on the Family in 2014, where Rodrigo served as one of the collaborators of the Special Secretary. He provides an insider's perspective on the divisions inside and outside the synod hall, including an interaction with one of Francis's most notorious cardinal critics. He also reveals what Pope Francis told him when he asked about the divisions during the synod. Later, we discuss how Francis reacts to his critics, and Rodrigo talks about the Mexican saint that most reminds him of Pope Francis. Part 2 of 3. Visit us: wherepeteris.com/ Support us on Patreon: www.patreon.com/where_peter_is Like us on Facebook: www.facebook.com/wherepeteris Follow us on Twitter: twitter.com/Where_Peter_is

Rereading the Roman Tea Leaves: The Francis Effect in the Synods on the Family LECTURE November 4, 2015 Presenter: James Bretzke, S.J. Response by: Susan Reynolds “Mercy, and not sacrifice,” are among the chief fundamental values of the Francis Effect in the Church which the pope envisions as a missionary field hospital that re-focuses its attention on responding to the deepest wounds of souls desperately in need of the healing ministrations of the Gospel.  In a real sense the two-part Synod on the Family has functioned as an extended and in-depth clinical trial over the medicine of mercy that Pope Francis has prescribed for the Extraordinary Jubilee Year of Mercy soon to begin.  This presentation reflects on these themes by examining the recently concluded Synod on the Family in the context of last year’s much debated Extraordinary Synod and in light of Pope Francis’s September visits to Cuba and the United States. Sponsored by the School of Theology and Ministry James Bretzke, S.J. is STM professor of moral theology. Susan Reynolds is an STM PhD student.

Fake vs. Real News from “the Vatican” with Edward Pentin The mainstream media love to quote “Vatican sources,” or “the Vatican,” or “the Holy See today said…” What is “the Vatican” and who speaks for it? I sat down with, to my mind, the best Vaticanista journalist writing today, Edward Pentin, the British-born Rome correspondent for The National Catholic Register, and author of The Rigging of a Vatican Synod: An Investigation into Alleged Manipulation at the Extraordinary Synod on the Family.   We cover a multitude of bases of interest to news junkies, especially the kind who pay attention to things papal. If you’ve ever scratched your head over the latest allegedly official Vatican pronouncement, or tried to understand what Pope Francis just said (or, more frequently, is alleged to have said), don’t miss this interview.   Don’t forget to Subscribe to the show in YouTube, as well as the podcast so you can get the weekly show updates. Pease leave an honest review of the show in iTunes or Stitcher.  Ratings and reviews are extremely helpful and greatly appreciated!

This week on the SLHour we bring you a special radio edition of From Synod To Synod, a look back at the Extraordinary Synod of Bishops on the Family and a look forward to this year's synod, featuring Fr. Thomas Rosica, CSB, Sebastian Gomes, Charles LeBourgeois and Rodney Leung. This program first ...

This week on the SLHour we bring you a special radio edition of From Synod To Synod, a look back at the Extraordinary Synod of Bishops on the Family and a look forward to this year's synod, featuring Fr. Thomas Rosica, CSB, Sebastian Gomes, Charles LeBourgeois and Rodney Leung. This program first ...

This week on the SLHour we bring you a special radio edition of From Synod To Synod, a look back at the Extraordinary Synod of Bishops on the Family and a look forward to this year's synod, featuring Fr. Thomas Rosica, CSB, Sebastian Gomes, Charles LeBourgeois and Rodney Leung. Email us your co...

This week on the SLHour we bring you a special radio edition of From Synod To Synod, a look back at the Extraordinary Synod of Bishops on the Family and a look forward to this year's synod, featuring Fr. Thomas Rosica, CSB, Sebastian Gomes, Charles LeBourgeois and Rodney Leung. Email us your co...

In this second of two parts on the Extraordinary Synod on the Family, Daniel Nour and Andrew Milne unpack some key parts of the final Relatio document, which provides a summary of proceedings. The post What You Need to Know About the Synod on the Family (pt 2) appeared first on Cradio.

Daniel Nour and Andrew Milne discuss why the Extraordinary Synod was needed, what it was out to achieve, and what we can expect from it. The post What’s the Deal with the Synod on the Family? appeared first on Cradio.

Official English translation of the report on the Extraordinary Synod on the Family released, two Christians burned alive in Pakistan, euthanasia lobby group attacks Catholic priest over comments on Brittany Maynard’s death + more The post 5 Headlines You May Have Missed (7 November) appeared first on Cradio.

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Ebola superstitions and Misinformation arrive in the US, The Pope calls an Extraordinary Synod, The Ministry for Silly Thoughts is born, and we are again introduced to the End Times Porn that is LEFT BEHIND starring Nicholas "I phoned it in" Cage.    Visit Matthew Pancake's Facebook http://www.facebook.com/matthew.pancake Visit Pastor Gary Held's Facebook http://www.facebook.com/garyheld Visit our Website www.RadicalGraceRadio.com    

Bishops are gathered in Rome for a special meeting on the family. This week we speak with Salt + Light correspondent Sebastian Gomes about this Extraordinary Synod. Fr. Thomas Rosica offers a reflection for Thanksgiving and we meet singer/songwriter Luke Spehar. Email us your comments ...

Bishops are gathered in Rome for a special meeting on the family. This week we speak with Salt + Light correspondent Sebastian Gomes about this Extraordinary Synod. Fr. Thomas Rosica offers a reflection for Thanksgiving and we meet singer/songwriter Luke Spehar. Email us your comments ...

Extraordinary Synod on the Family begins in Rome, Australian couple abandons child born to a surrogate, police promise greater security at tomorrow’s March for the Babies in Melbourne + more The post 5 Headlines You May Have Missed (10 October) appeared first on Cradio.

Summary of today's show: Last October, Pope Benedict issued the motu proprio Porta Fideo (the Doors of Faith), declaring a Year of Faith to begin in October 2012, coinciding with the 60th anniversary of the Second Vatican Council. Scot Landry and Fr. Matt Williams dive into Pope Benedict's words, examining just what the Holy Father wants for us in this year, which is for the whole Church to rediscover the joy and abundance in Christ that leads the world out of the desert toward life. Listen to the show: Today's host(s): Scot Landry and Fr. Matt Williams Links from today's show: Today's topics: The Pope's declaration of the Year of Faith 1st segment: Scot welcomed Fr. Matt to the show and they discussed his recent blogging and video messages for Lent. They discussed the Mass readings from last week. In the first reading we see the giving of the Law to Moses and how God is teaching what it means to be human and live in this world. Israel' responsibility was to be holy, a people unique to God alone, and be a light to others. But throughout the Old Testament, Israel looks to the other nations and wants to be like them. They fall into pagan worship and break the First Commandment. Then we see in the Gospel that Jesus cleanses the Temple in Jerusalem. The area was called the Court of the Gentiles and it had become a marketplace. They had lost sight of what it meant to be on holy ground. The Lord restores the proper order. Taken together, we see how when we stop going to Mass, we lose touch with God. If we don't fall in love with Jesus, we will fall in love with something else or someone else. If we take a Sunday off, before we know it, we take another Sunday off. It's easy to get separated and we begin to seek other gods. If we don't keep worship of the Lord first and foremost in our lives, we're putting something else ahead of him. Restoring worship of the Lord restores the order in our lives. Scot asked Fr. Matt about the leadership retreat for 57 high schools teens who will be leading the Hunger for Justice service retreat on Good Friday and Holy Saturday for several hundred teens. It was held at Immaculate Conception Church in Salem last weekend. They looked deeply into the cardinal virtues-prudence, justice, fortitude, and temperance— in order to live a more disciplined life. The theme was “Cross” Training. God wants us to be disciplined, especially if we're going to be leaders. It's not enough to just avoid vice, but we also must strive for virtue. We also must live with discipline. Discipline leads to peace, happiness, and contentment. At the end of the retreat, they talked about creating a prayer discipline for themselves. They listed three levels of prayer life, which they called junior variety, varsity, and intramural. They included practices like the rosary, divine mercy chaplet, visiting the Blessed Sacrament and so on. They also created a Facebook group to create some accountability among themselves. They make a pledge on the page, saying they're going to be “junior varsity” today for example and then checking back in later to see how they did. Fr. Matt said he's enjoying his new work in social media. He's getting a lot of good feedback from others and it's become part of his daily routine. He looks forward to it and it's very simple. They also discussed that The Light Is On For You tonight in every church and chapel in the Archdiocese. Find out more at http://www.thelightisonforyou.org and find a parish near you at http://www.pilotparishfinder.com. 2nd segment: Last October 2011, the Holy Father released a document called Porta Fidei (Door of Faith) announcing that a Year of Faith lasting 13 months would begin in October 2012 to commemorate the 50th anniversary of the Second Vatican Council. The “door of faith” (Acts 14:27) is always open for us, ushering us into the life of communion with God and offering entry into his Church. It is possible to cross that threshold when the word of God is proclaimed and the heart allows itself to be shaped by transforming grace. To enter through that door is to set out on a journey that lasts a lifetime. It begins with baptism (cf. Rom 6:4), through which we can address God as Father, and it ends with the passage through death to eternal life, fruit of the resurrection of the Lord Jesus, whose will it was, by the gift of the Holy Spirit, to draw those who believe in him into his own glory (cf. Jn 17:22). To profess faith in the Trinity – Father, Son and Holy Spirit – is to believe in one God who is Love (cf. 1 Jn 4:8): the Father, who in the fullness of time sent his Son for our salvation; Jesus Christ, who in the mystery of his death and resurrection redeemed the world; the Holy Spirit, who leads the Church across the centuries as we await the Lord's glorious return. Fr. Matt said he loves the opening of the ritual of baptism, which welcomes the candidate into the church. He starts it at the front door of the church and asks the questions of the parents and godparents. Then they walk through the door into the sanctuary. The symbolism is so rich because baptism is the entryway into the Church. It is the root of all sacraments and the life of the Church. The parents are promising to raise the child in the faith and model their faith to them. When you think about it, when God reveals himself, he makes a gift of himself to his people. God makes himself to vulnerable, in a way. Faith is in many ways that reception of that gift of God's divine life and it assimilates into our being and transforms our hearts. Ever since the start of my ministry as Successor of Peter, I have spoken of the need to rediscover the journey of faith so as to shed ever clearer light on the joy and renewed enthusiasm of the encounter with Christ. During the homily at the Mass marking the inauguration of my pontificate I said: “The Church as a whole and all her Pastors, like Christ, must set out to lead people out of the desert, towards the place of life, towards friendship with the Son of God, towards the One who gives us life, and life in abundance.”[1] It often happens that Christians are more concerned for the social, cultural and political consequences of their commitment, continuing to think of the faith as a self-evident presupposition for life in society. In reality, not only can this presupposition no longer be taken for granted, but it is often openly denied.[2] Whereas in the past it was possible to recognize a unitary cultural matrix, broadly accepted in its appeal to the content of the faith and the values inspired by it, today this no longer seems to be the case in large swathes of society, because of a profound crisis of faith that has affected many people. Scot said the Holy Father echoes that he's been encouraging the Church to rediscover the journey of faith, but also to show how the church leads people out of the desert, i.e. depression, pain, toward the life of abundance in Christ. Not that we'd have every material thing, but that our life would be full of peace and joy, knowing we are where God wants us to be in this life. Fr. Matt said there was a time when as a society we were defined by our relationships with friends, family, colleagues, and the Lord. But very often today we are defined by our jobs, our degrees, our titles. The Holy Father is saying that we are defined by our relationship with the One, who reveals what it means to be human. We experience a joy, peace, life ,love, grace that the world cannot give. Even a spouse cannot give it because he or she is not God. Scot said he's been reading a book by author Gus Lloyd called “Magnetic Personality.” The general thesis is that to help grow the Church and be all we're called to be, we are supposed to be magnetic. He mentioned Sister Olga Yaqob, who powerfully attracts people to Christ through her positive attitude and the way she interacts with people. We're supposed to be a person that is confident and encouraging and humble in our faith. That's what the Holy Father is calling all of us to. Fr. Matt said Mother Teresa was not beautiful physically, but she was beautiful because the love of Christ radiated from her. We become magnetic by the joy in the life of abundance that comes from knowing Christ. Scot acknowledged that those of us in the Northeast culturally don't often share the joy of our faith on our faces, but he challenged listeners to share the good that has been done in our lives by Jesus in a way that others want to have what we have. Fr. Matt said Preach always and when necessary use words. We may be the only Gospel some people ever read. In the light of all this, I have decided to announce a Year of Faith. It will begin on 11 October 2012, the fiftieth anniversary of the opening of the Second Vatican Council, and it will end on the Solemnity of Our Lord Jesus Christ, Universal King, on 24 November 2013. The starting date of 11 October 2012 also marks the twentieth anniversary of the publication of the Catechism of the Catholic Church, a text promulgated by my Predecessor, Blessed John Paul II,[3] with a view to illustrating for all the faithful the power and beauty of the faith. This document, an authentic fruit of the Second Vatican Council, was requested by the Extraordinary Synod of Bishops in 1985 as an instrument at the service of catechesis[4] and it was produced in collaboration with all the bishops of the Catholic Church. Moreover, the theme of the General Assembly of the Synod of Bishops that I have convoked for October 2012 is “The New Evangelization for the Transmission of the Christian Faith”. This will be a good opportunity to usher the whole Church into a time of particular reflection and rediscovery of the faith. It is not the first time that the Church has been called to celebrate a Year of Faith. My venerable Predecessor the Servant of God Paul VI announced one in 1967, to commemorate the martyrdom of Saints Peter and Paul on the 19th centenary of their supreme act of witness. He thought of it as a solemn moment for the whole Church to make “an authentic and sincere profession of the same faith”; moreover, he wanted this to be confirmed in a way that was “individual and collective, free and conscious, inward and outward, humble and frank”.[5] He thought that in this way the whole Church could reappropriate “exact knowledge of the faith, so as to reinvigorate it, purify it, confirm it, and confess it”.[6] The great upheavals of that year made even more evident the need for a celebration of this kind. It concluded with the Credo of the People of God,[7] intended to show how much the essential content that for centuries has formed the heritage of all believers needs to be confirmed, understood and explored ever anew, so as to bear consistent witness in historical circumstances very different from those of the past. Scot said the Holy Father is saying that it's a time for all of us to rediscover our faith. Lent is the often a time for us to refresh our faith and this Year of Faith is a way to do this in a special way. Fr. Matt said the Holy Father is challenging us to counter the faith fatigue so many of the faithful show. He said every time we reread the Catechism and the documents of Vatican II are inspired by the Holy Spirit and speak to us at this juncture in the Church's life and give us new insights. We want this Year to arouse in every believer the aspiration to profess the faith in fullness and with renewed conviction, with confidence and hope. Scot said theHoly Father wants us all to say, “I believe” like in the new translation of the Roman Missal. We will say we believe in the fullness of the faith. It's a time for us to ask ourselves if there are elements of our faith we don't understand or disagree with and then with the help of the Lord to seek out understanding and to have the courage to say “I believe” in public, even if it's unpopular. Fr. Matt said the more we dive into our faith, the more we can own it for ourselves. People often hesitate to being a witness because they don't feel articulate. To a greater extent than in the past, faith is now being subjected to a series of questions arising from a changed mentality which, especially today, limits the field of rational certainties to that of scientific and technological discoveries. Nevertheless, the Church has never been afraid of demonstrating that there cannot be any conflict between faith and genuine science, because both, albeit via different routes, tend towards the truth. Scot said there are many non-believers who put a lot of faith in science and believe there faith and science are opposed. Pope Benedict tells us that faith and science work together as long as they seek truth. The technology of ultrasounds is a good example where our faith in the sanctity of life is supported by emerging science. 3rd segment: This week's benefactor card raffle winner is William Wallack from Peabody, MA. He wins a Series of CD's by Peter Kreeft from the Envoy Institute: · “How to Win the Culture War” · “Being Catholic in a Post-Christian World · “The Importance of Critical Thinking Skills and How to Acquire Them” AND · “The Logic of Relativism” If you would like to be eligible to win in an upcoming week, please visit . For a one-time $30 donation, you'll receive the Station of the Cross benefactor card and key tag, making you eligible for WQOM's weekly raffle of books, DVDs, CDs and religious items. We'll be announcing the winner each Wednesday during “The Good Catholic Life” program. 4th segment: Moving on with the Holy Father's words in the document Porta Fidei: The Year of Faith will also be a good opportunity to intensify the witness of charity. As Saint Paul reminds us: “So faith, hope, love abide, these three; but the greatest of these is love” (1 Cor 13:13). With even stronger words – which have always placed Christians under obligation – Saint James said: “What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, ‘Go in peace, be warmed and filled', without giving them the things needed for the body, what does it profit? So faith by itself, if it has no works, is dead. But some one will say, ‘You have faith and I have works.' Show me your faith apart from your works, and I by my works will show you my faith” (Jas 2:14-18). Faith without charity bears no fruit, while charity without faith would be a sentiment constantly at the mercy of doubt. Fr. Matt said faith is a supernatural gift oriented toward God. As we receive this Communion with God, the natural expression of encountering the God who is love is to mirror the one who is love. Faith must lead to acts of charity. Scot said faith isn't just a set of beliefs. The beliefs give foundation to our actions that we are impelled to do out of love for God and others. Faith without charity is just asset of beliefs. Charity without faith is good action without proper roots in why we do it is like the seeds planted in shallow soil. Without deep roots, it's easily uprooted. Fr. Matt said faith directs us to the Lord so charity without faith has only an earthly frame of reference. Faith and charity each require the other, in such a way that each allows the other to set out along its respective path. Indeed, many Christians dedicate their lives with love to those who are lonely, marginalized or excluded, as to those who are the first with a claim on our attention and the most important for us to support, because it is in them that the reflection of Christ's own face is seen. Through faith, we can recognize the face of the risen Lord in those who ask for our love. “As you did it to one of the least of these my brethren, you did it to me” (Mt 25:40). These words are a warning that must not be forgotten and a perennial invitation to return the love by which he takes care of us. It is faith that enables us to recognize Christ and it is his love that impels us to assist him whenever he becomes our neighbour along the journey of life. Supported by faith, let us look with hope at our commitment in the world, as we await “new heavens and a new earth in which righteousness dwells” (2 Pet 3:13; cf. Rev 21:1). Scot recalled Monday's show with Fr. Andrew Apostoli. He had quoted Mother Teresa who said in serving the poorest of the poor, she didn't just see the face of Christ in them, she saw Christ himself. “That the word of the Lord may speed on and triumph” (2 Th 3:1): may this Year of Faith make our relationship with Christ the Lord increasingly firm, since only in him is there the certitude for looking to the future and the guarantee of an authentic and lasting love. The words of Saint Peter shed one final ray of light on faith: “In this you rejoice, though now for a little while you may have to suffer various trials, so that the genuineness of your faith, more precious than gold which though perishable is tested by fire, may redound to praise and glory and honour at the revelation of Jesus Christ. Without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy. As the outcome of your faith you obtain the salvation of your souls” (1 Pet 1:6-9). The life of Christians knows the experience of joy as well as the experience of suffering. How many of the saints have lived in solitude! How many believers, even in our own day, are tested by God's silence when they would rather hear his consoling voice! The trials of life, while helping us to understand the mystery of the Cross and to participate in the sufferings of Christ (cf. Col 1:24), are a prelude to the joy and hope to which faith leads: “when I am weak, then I am strong” (2 Cor 12:10). We believe with firm certitude that the Lord Jesus has conquered evil and death. With this sure confidence we entrust ourselves to him: he, present in our midst, overcomes the power of the evil one (cf. Lk 11:20); and the Church, the visible community of his mercy, abides in him as a sign of definitive reconciliation with the Father. Let us entrust this time of grace to the Mother of God, proclaimed “blessed because she believed” (Lk 1:45).

Today's host(s): Scot Landry and Fr. Chris O'Connor Links from today's show: Today's topics: The Year of Faith Summary of today's show: Pope Benedict XVI has declared a Year of Faith to begin in October that will encourage all Catholics to a greater understanding of what they believe and what the Catholic faith teaches. Scot Landry and Fr. Chris O'Connor prepare for the Year of Faith by reviewing the Holy Father's apostolic letter Porta Fidei, introducing the Year, as well as the recommendations from the Congregation for the Doctrine of the Faith on how dioceses, parishes, and religious communities can make the Year of Faith a great success and make it spiritually fruitful for the entire Church. They include the Top Ten list of suggestions for both parishes and dioceses. 1st segment: Scot welcomed Fr. Chris back to the show. On Saturday, many of the 4th year seminarians will be ordained to the transitional diaconate at the Cathedral of the Holy Cross. Some from other dioceses will be ordained in their cathedrals as well. They will serve as deacons in their parishes until the end of June. The ordination to the priesthood is later this year because Deacon Eric Bennett will be coming back from Rome then to join his classmates for ordination. They also have the St. Andrew Dinners as well, which brings young men, mostly high school age, to the seminary for a holy hour, dinner, and some talks to give the young men an experience of the seminary and to see that the seminarians are normal guys like them. Scot and Fr. Chris discussed the football playoffs and the prospects for the Patriots this weekend. Fr. Chris also talked about the upcoming March for Life coming up next Monday. Many seminarians go down for them. Scot said we will have a special show tomorrow, traveling up to St. Mary High School in Lynn, which is sending about 100 students, to interview some of the students and adult leaders. Today's topic is the Year of Faith that Pope Benedict has declared for the year beginning in October 2012. 2nd segment: Scot said they would be discussing the Pope's document Porta Fidei, a letter issued last October 11, which begins: The “door of faith” (Acts 14:27) is always open for us, ushering us into the life of communion with God and offering entry into his Church. It is possible to cross that threshold when the word of God is proclaimed and the heart allows itself to be shaped by transforming grace. To enter through that door is to set out on a journey that lasts a lifetime. It begins with baptism (cf. Rom 6:4), through which we can address God as Father, and it ends with the passage through death to eternal life, fruit of the resurrection of the Lord Jesus, whose will it was, by the gift of the Holy Spirit, to draw those who believe in him into his own glory (cf. Jn 17:22). To profess faith in the Trinity – Father, Son and Holy Spirit – is to believe in one God who is Love (cf. 1 Jn 4:8): the Father, who in the fullness of time sent his Son for our salvation; Jesus Christ, who in the mystery of his death and resurrection redeemed the world; the Holy Spirit, who leads the Church across the centuries as we await the Lord's glorious return. Ever since the start of my ministry as Successor of Peter, I have spoken of the need to rediscover the journey of faith so as to shed ever clearer light on the joy and renewed enthusiasm of the encounter with Christ. During the homily at the Mass marking the inauguration of my pontificate I said: “The Church as a whole and all her Pastors, like Christ, must set out to lead people out of the desert, towards the place of life, towards friendship with the Son of God, towards the One who gives us life, and life in abundance.”[1] It often happens that Christians are more concerned for the social, cultural and political consequences of their commitment, continuing to think of the faith as a self-evident presupposition for life in society. In reality, not only can this presupposition no longer be taken for granted, but it is often openly denied.[2] Whereas in the past it was possible to recognize a unitary cultural matrix, broadly accepted in its appeal to the content of the faith and the values inspired by it, today this no longer seems to be the case in large swathes of society, because of a profound crisis of faith that has affected many people. We cannot accept that salt should become tasteless or the light be kept hidden (cf. Mt 5:13-16). The people of today can still experience the need to go to the well, like the Samaritan woman, in order to hear Jesus, who invites us to believe in him and to draw upon the source of living water welling up within him (cf. Jn 4:14). We must rediscover a taste for feeding ourselves on the word of God, faithfully handed down by the Church, and on the bread of life, offered as sustenance for his disciples (cf. Jn 6:51). Indeed, the teaching of Jesus still resounds in our day with the same power: “Do not labour for the food which perishes, but for the food which endures to eternal life” (Jn 6:27). The question posed by his listeners is the same that we ask today: “What must we do, to be doing the works of God?” (Jn 6:28). We know Jesus' reply: “This is the work of God, that you believe in him whom he has sent” (Jn 6:29). Belief in Jesus Christ, then, is the way to arrive definitively at salvation. In the light of all this, I have decided to announce a Year of Faith. It will begin on 11 October 2012, the fiftieth anniversary of the opening of the Second Vatican Council, and it will end on the Solemnity of Our Lord Jesus Christ, Universal King, on 24 November 2013. The starting date of 11 October 2012 also marks the twentieth anniversary of the publication of the Catechism of the Catholic Church, a text promulgated by my Predecessor, Blessed John Paul II,[3] with a view to illustrating for all the faithful the power and beauty of the faith. This document, an authentic fruit of the Second Vatican Council, was requested by the Extraordinary Synod of Bishops in 1985 as an instrument at the service of catechesis[4] and it was produced in collaboration with all the bishops of the Catholic Church. Moreover, the theme of the General Assembly of the Synod of Bishops that I have convoked for October 2012 is “The New Evangelization for the Transmission of the Christian Faith”. This will be a good opportunity to usher the whole Church into a time of particular reflection and rediscovery of the faith. It is not the first time that the Church has been called to celebrate a Year of Faith. My venerable Predecessor the Servant of God Paul VI announced one in 1967, to commemorate the martyrdom of Saints Peter and Paul on the 19th centenary of their supreme act of witness. He thought of it as a solemn moment for the whole Church to make “an authentic and sincere profession of the same faith”; moreover, he wanted this to be confirmed in a way that was “individual and collective, free and conscious, inward and outward, humble and frank”.[5] He thought that in this way the whole Church could reappropriate “exact knowledge of the faith, so as to reinvigorate it, purify it, confirm it, and confess it”.[6] The great upheavals of that year made even more evident the need for a celebration of this kind. It concluded with the Credo of the People of God,[7] intended to show how much the essential content that for centuries has formed the heritage of all believers needs to be confirmed, understood and explored ever anew, so as to bear consistent witness in historical circumstances very different from those of the past. The name Porta Fideo comes from the first few words of the document in Latin, “the door of faith” We need to let people know that the door of faith is always open and invite them to walk through. Fr. Chris said he was brought back to Rome in the four major basilicas, each of which has a Holy Door, which is opened every 25 years during the Jubilee Years. There are blessings that come through walking through those Holy Doors, but there is also blessings and richness that come from walking through the doors of our church. We come to faith but asking the Lord to give us faith, by using what we have allowing it to prosper and grow in our lives. Scot said the Year of Faith's timing is the anniversary of Vatican II and the introduction of the Catechism. Pope Benedict says of this timing: It seemed to me that timing the launch of the Year of Faith to coincide with the fiftieth anniversary of the opening of the Second Vatican Council would provide a good opportunity to help people understand that the texts bequeathed by the Council Fathers, in the words of Blessed John Paul II, “have lost nothing of their value or brilliance. They need to be read correctly, to be widely known and taken to heart as important and normative texts of the Magisterium, within the Church's Tradition … I feel more than ever in duty bound to point to the Council as the great grace bestowed on the Church in the twentieth century: there we find a sure compass by which to take our bearings in the century now beginning.” Scot said the Holy Father is emphasizing that Vatican II is underappreciated now just 50 years on, that councils aren't fully appreciated until decades or a century or more have passed. Fr. Chris said he loves to teach the course on ecclesiology because students appreciate learning about what saints, theologians, bishops and more have taught about the Church. He suggested one of the best Vatican II documents is Lumen Gentium, which deals specifically with the Church. He notes also that the Holy Father specifically mentions the Catechism of the Catholic Church, because there is the basic teachings of our faith, along with the beauty and goodness of our faith, and ultimately Christ. Scot said the holy Father wants us to encounter Christ through the Vatican II documents and the Catechism. We can prepare for the Year of Faith by reading those, in small doses, a few pages at a time, perhaps some of the Scripture referenced in what you read as well. Fr. Chris said the Catechism is a rich resource. It's like a dessert, you don't have too much of a rich things. Take it in small doses. Start with a topic you're interested in: marriage and family, confession, or the life of prayer. Scot said the holy Father promises: Today as in the past, he sends us through the highways of the world to proclaim his Gospel to all the peoples of the earth (cf. Mt 28:19). Through his love, Jesus Christ attracts to himself the people of every generation: in every age he convokes the Church, entrusting her with the proclamation of the Gospel by a mandate that is ever new. Today too, there is a need for stronger ecclesial commitment to new evangelization in order to rediscover the joy of believing and the enthusiasm for communicating the faith. In rediscovering his love day by day, the missionary commitment of believers attains force and vigour that can never fade away. Faith grows when it is lived as an experience of love received and when it is communicated as an experience of grace and joy. It makes us fruitful, because it expands our hearts in hope and enables us to bear life-giving witness: indeed, it opens the hearts and minds of those who listen to respond to the Lord's invitation to adhere to his word and become his disciples. Believers, so Saint Augustine tells us, “strengthen themselves by believing”. Fr. Chris said this is exercising the muscle of faith in order to have it grow and bear fruit. Faith without charity bears no fruit, while charity without faith would be a sentiment constantly at the mercy of doubt. Faith and charity each require the other, in such a way that each allows the other to set out along its respective path. Indeed, many Christians dedicate their lives with love to those who are lonely, marginalized or excluded, as to those who are the first with a claim on our attention and the most important for us to support, because it is in them that the reflection of Christ's own face is seen. Through faith, we can recognize the face of the risen Lord in those who ask for our love. “As you did it to one of the least of these my brethren, you did it to me” (Mt 25:40). These words are a warning that must not be forgotten and a perennial invitation to return the love by which he takes care of us. It is faith that enables us to recognize Christ and it is his love that impels us to assist him whenever he becomes our neighbour along the journey of life. Supported by faith, let us look with hope at our commitment in the world, as we await “new heavens and a new earth in which righteousness dwells” (2 Pet 3:13; cf. Rev 21:1). Scot said the work of the Church is to know Jesus Christ and love him back, and to be able to practice our acts of charity and love the way Jesus wants us to. Christian charity and secular charity might look the same, but in the hearts of those who practice them, they are not the same. Fr. Chris said when we recognize who Christ is, that he is a gift, it can only prompt us to make a gift of our life to Christ as a mom, dad, priest, etc. 3rd segment: Scot said the Congregation for the Doctrine of the Faith also issued recommendations on the implementation of the Year of Faith at three levels: the Universal Church, bishops' conferences and dioceses, and parishes and families. The list includes 10 items. The first is to read and meditate upon Pope Benedict's letter Porta Fidei. Fr. Chris noted listeners today are doing that. It helps readers to consider how they can grow in faith. The second recommendation is to intensify the celebration of the faith in the liturgy, especially in the Eucharist. The Holy Faith wants to ensure that the liturgy is prayed in the way that people live it. Fr. Chris said maybe arrive to Mass a little early to prepare yourself and quiet self before Mass. Maybe don't leave before the closing prayer and give self completely to the liturgy. Bring to the Eucharist those things things affecting us, including the blessings and sufferings of the week, and say, Lord, I am giving these to you. And make ourselves attentive to the Lord's Word being proclaimed. Scot added that we should understand we're not passive spectators at church, but respond to prayer with vigor. Also think through how your children and others are watching what we do, so do everything with intention, like receiving Communion. Third, priests should devote greater attention to the study of the documents of Vatican Council II and the Catechism of the Catholic Church, drawing from them resources for the pastoral care of their parishes – catechesis, preaching, Sacramental preparation. Fr. Chris said it reminds priests that they have a sacred role as teacher and if they're going to teach the faith, then they need to be able to articulate. Fr. Chris said every time he looks at the documents of Vatican II, something new catches his attention. Just because you've read it before doesn't mean the Holy Spirit isn't going to inspire you with something new. Fourth, Catechists should hold more firmly to the doctrinal richness of the Catechism of the Catholic Church and, under the direction of their pastors. Scot said all good catechesis starts with the Catechism. Put all lessons in the proper context of the teaching of the Church. Have a fresh reading of the Catechism in order to be able to respond to questions about the faith. Fr. Chris said the Theological Institute for the New Evangelization offers a whole certificate program that focuses primarily on the Catechism of the Catholic Church. Fifth, It is hoped that there will be a renewed commitment in parishes to the distribution of the Catechism of the Catholic Church, and of other resources appropriate for families, which are true domestic churches and the primary setting for the transmission of the faith. This can be done appropriately during home blessings, baptisms, confirmations, and marriages. It emphasizes that families shouldn't be outsourcing the faith formation to religious education classes. Fr. Chris said most of the catechism is readily accessible to the average reader and it helps unpack the truth, beauty, and goodness of our faith. He has a friend who said the Catechism certificate revolutionized how he practices his faith. Sixth, The promotion of missions and other popular programs in parishes and in the workplace can help the faithful to rediscover the gift of Baptismal faith and the task of giving witness, knowing that the Christian vocation “by its very nature is also a vocation to the apostolate.” Scot said parish missions used to be a very big deal in parishes and it would be a good for parishes to make a commitment of three or four nights in a row. Fr. Chris called it a parish retreat and opportunity to grow in the faith and to remind us of our faith and reenergize us. He encouraged listeners to approach their pastors to ask for them. Seven addresses religious communities to work toward the new evangelization; Eight, contemplative communities, during the Year of Faith, should pray specifically for the renewal of the faith among the People of God and for a new impulse for its transmission to the young; and Nine, Associations and Ecclesial Movements are invited to promote specific initiatives which, through the contribution of their proper charism and in collaboration with their local Pastors, will contribute to the wider experience of the Year of Faith. Tenth, All of the faithful, called to renew the gift of faith, should try to communicate their own experience of faith and charity[35] to their brothers and sisters of other religions, with those who do not believe, and with those who are just indifferent. In this way, it is hoped that the entire Christian people will begin a kind of mission toward those with whom they live and work, knowing that they “have welcomed the news of salvation which is meant for every man.” Fr. Chris said faith is never lived in a vacuum, but is instead shared and offered to others. He said Cardinal Christoph Schoenborn's book says that from the first sin of Adam and Eve to the present day, wherever sin is, it's a result of a lack of faith. Where faith abounds, sin decreases. 4th segment: Scot mentioned the diocesan recommendations, starting with “It is hoped that each particular Church would have a celebration of the opening of the Year of Faith and a solemn conclusion to it, in which to “profess our faith in the Risen Lord in our cathedrals and in the churches of the whole world.”” Fr. Chris said it calls the people of the diocese together. Every diocese in the world is asked to do this, which showcases our universal nature. We're all connected together in this beautiful faith, rooted in the Eucharist. Second, each diocese would organize a study day on the Catechism of the Catholic Church. How many people have read the Catechism substantially? And if so, how many have done so recently? Fr. Chris said the Daughters of St. Paul edition includes the Scripture passages referenced connected to the Catechism. It helps priests preparing for Mass to reference the Catechism. Third, it encourages each bishop to write a pastoral letter on the topic of faith, reminding them of the importance of the Second Vatican Council and the Catechism. Scot said Cardinal Seán will probably write one of his own. Fr. Chris said it helps the Church in Boston to reflect on what we should all be considering together. Fourth, it is hoped that in each Diocese, under the leadership of the Bishop, catechetical events will be organized, especially for the youth and those searching for a sense of life, helping them to discover the beauty of ecclesial faith, promoting encounters with meaningful witnesses to the faith. Scot said do a youth event with a goal of teaching what the Church believes through witnesses. Fr. Chris said the Church is again saying the young people are the future of our Church. We need to help them encounter Christ because once you encounter Him there is no turning back. Fifth, each diocese should review the reception of Vatican II and the Catechism in its own life and mission, particularly in the realm of catechesis. Fr. Chris said so many people want to quote Vatican II until you ask them to show you where it is in the text. The more we can all look at what the documents actually teach, the better off we'll all be. When we teach the truth, it's attractive. Anything less isn't worth hanging your soul on. If we can proclaim it convincingly, there'd be no stopping us. Scot said he guess less than 5,000 people in this diocese have read the Catechism or documents of Vatican II. his hope is that number would multiply by several times so that most people who are passionate about their faith will be able to pass it on to others. Fr. Chris said faith is an investment. The more fully you give yourself to it, the more fully you will reap the rewards. Sixth, The continuing education of the clergy can be focused during this Year of Faith on the documents of Vatican Council II and on the Catechism of the Catholic Church, treating such themes as “the proclamation of the Risen Christ”, “the Church - sacrament of salvation”, “the mission of evangelization in the world today”, “faith and disbelief”, “faith, ecumenism and inter-religious dialogue”, “faith and eternal life”, “the hermeneutic of reform in continuity” and “the Catechism in ordinary pastoral care.” Seventh, Bishops are invited to organize penitential celebrations, particularly during Lent like The Light Is On For You, in which all can ask for God's forgiveness, especially for sins against faith. This Year also provides an appropriate occasion in which all can approach the Sacrament of Penance with greater faith and more frequently. Fr. Chris said sins against the faith could include just saying I don't believe anymore. Faith is not an emotion. It's a choice we have to make. There is also a sin of presumption, that presumes on God's mercy that we will get to heaven no matter what. Eight encourages a renewed creative dialogue between faith and reason in the academic and artistic communities. Nine promotes encounters with those persons who, “while not claiming to have the gift of faith, are nevertheless sincerely searching for the ultimate meaning and definitive truth of their lives and of the world”. Ten encourages greater attention to Catholic schools, especially through the Compendium of the Catechism of the Catholic Church and the YouCat.