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Posted on 12/13/2017 17:02 PM (CNA Daily News - Vatican)
Vatican City, Dec 13, 2017 / 11:02 am (CNA/EWTN News).- Pope Francis and his Council of Cardinals met this week to continue discussions on reform of the Roman Curia and unveiled a new communications system for the Secretariat for Communications.
Taking place at the Vatican Dec. 11-13, all members were present for the meetings, apart from Cardinal George Pell. Pope Francis was present except for Wednesday morning during the general audience, as is ordinary.
Fr. Dario Edoardo Viganò, prefect of the Secretariat for Communications, presented the new communications system, including a new website and logos, during the 22nd round of meetings.
According to a Dec. 13 statement, the “the Vatican media system adopts a new production model based on integration and unified management, in full harmony with the reform desired by Pope Francis.”
The center of the communications system will be new multimedia publishing center, which will present a unified structure for the daily production of content, including audio, text, video, and graphics, in multiple languages.
This system is the result of consolidation on both an economic and technical level, and will be available soon (in a beta version) at vaticannews.va, the press release stated. This replaces the previously used informational websites and aims to streamline the image and channels of communication.
Starting Jan. 1, 2018, the Vatican newspaper L’Osservatore Romano, the Vatican’s photo service, and the Vatican Typography will merge with the secretariat.
It will start with a team of 70 people divided into six language divisions – English, Italian, French, German, Spanish, and Portuguese – in four thematic areas: Pope, Vatican, Church, and world. It will all be overseen by an editorial directorate in coordination with other support groups.
The new system draws its inspiration from the words of Pope Francis to the Secretariat for Communication during their first plenary earlier this year: that “reform is not ‘whitewashing’ things: reform is to give another form to things, organize them in another way.”
Viganò also reported on the final stretch of the reform of Holy See communications, including the achievement of goals to reduce costs and consolidate personnel.
The meetings also included an update from Cardinal Kevin Farrell on the work of the Dicastery for Laity, Family and Life, which is preparing for the 2018 synod on youth.
The cardinals also listened to presentations by Fr. Michael Czerny and Fr. Fabio Baggio, the under-secretaries of the Migrant and Refugee section of the Dicastery for Promoting Integral Human Development.
The section is developing a global strategy to implement in cooperation with the Secretariat of State, bishops’ conferences, NGOs, and religious congregations.
As usual, Cardinal Sean O’Malley also provided an update on the work of the Pontifical Commission for the Protection of Minors.
Members of the commission are appointed for a term of three years, which may be reconfirmed. The terms of the present 15 members of the commission end Dec. 17. Pope Francis will decide whether to reconfirm current members and whom to appoint as new members.
Peter Saunders, founder and former Chief Executive of the National Association for People Abused in Childhood and a member of the commission since Dec. 2014, told the Tablet Dec. 13 he plans to step down from the commission at the end of the week. He has been on a leave of absence from the advisory body since early 2016.
Established by Pope Francis shortly after his pontificate began in 2013, the Council of Cardinals – also known as the “C9” – serves as an advisory body on Church governance and reform, with special emphasis on the reform of Pastor bonus, the apostolic constitution which governs the Roman Curia.
The council’s next round of meetings will take place Feb. 27-29.
Posted on 12/13/2017 09:20 AM (CNA Daily News - Vatican)
Vatican City, Dec 13, 2017 / 03:20 am (CNA/EWTN News).- According to Pope Francis, a Christian can’t just be a good person and skip Mass on Sundays, because it is the Eucharist that provides the nourishment needed to truly live the Gospel well in our daily lives.
“How can we respond to those who say that there is no need to go to Mass, not even on Sundays, because what is important is to live well, to love our neighbors?” the Pope said Dec. 13.
“It is true that the quality of the Christian life is measured by the capacity to love,” as Jesus says in the Gospels, he said.
“But how can we practice the Gospel without drawing the necessary strength to do it, one Sunday after another, from the inexhaustible spring of the Eucharist?”
Pope Francis spoke during his Wednesday general audience, during which he continued his weekly catechesis on the Mass and Eucharist, focusing on the reasons why we must go to Mass every Sunday, besides the fact that it is a law of the Church, which he said is important, but “not enough alone.”
Instead we must go deeper: “We Christians need to participate in Sunday Mass because only with the grace of Jesus, with his living presence in us and among us, can we put into practice his commandment, and thus be his credible witnesses,” he said.
The Eucharist and Mass, he said, are where we find our strength for daily life.
Without it, Christians “are condemned to be dominated by the fatigue of everyday life.” Often consumed by worries and fears, this weekly meeting is where Christ gives us the strength to live each day with courage and with hope.
He explained how participating in the Eucharistic communion with Jesus here on earth helps us to anticipate heaven, where it will be “Sunday without sunset”: no more tears, grief, or pain, but only “the joy of living fully and forever with the Lord.”
At Sunday Mass we rest from the busyness and work of the week, which teaches us to place our trust in the Father, not in earthly things, the Pope said. In this same way, abstaining from unnecessary labor on Sundays helps us to live out our identity as sons and daughters of God, and not slaves.
The Pope also noted an important distinction about Mass, which is that Christians do not go in order to give something to God, “but to receive from Him what we really need.”
This teaching is evoked in a prayer from the Roman Missal, which addresses God, saying: “You do not need our praise, but for a gift of your love you call us to give you thanks; our hymns of blessing do not increase your greatness, but they obtain for us the grace that saves us,” Francis said.
Pope Francis then noted that there are some Christian communities which are not able to celebrate Mass every Sunday, but they are still called to gather together in prayer, to listen to the Word of God, and to nurture their desire for the Eucharist.
Alternatively, there are many secularized societies which have entirely lost the Christian sense of an “illuminated Sunday,” he said.
In this case we must help revive and recover the meaning of the day, he said, which should be celebrated with joy, with community, and with solidarity; as a day of rest “that restores the soul and the body.”
Posted on 12/12/2017 17:28 PM (CNA Daily News - Vatican)
Vatican City, Dec 12, 2017 / 11:28 am (CNA/EWTN News).- Pope Francis marked the feast of Our Lady of Guadalupe Tuesday saying the "mestizo" Virgin is a concrete sign that the Church is for everyone, especially the poor and marginalized.
Noting how Juan Diego, when Mary first appeared to him, had said that he was no one and wasn't worthy, the Pope said this sentiment can often be felt today in Latin America's indigenous and Afro-American communities, “which, in many cases, are not treated with dignity and equality of conditions.”
This feeling of shame and unworthiness, he said, is also shared by many women “who are excluded because of their gender, race or socioeconomic situation,” and by youth who “receive a low-quality education and don't have opportunities to progress in their studies nor enter the field of work in order to develop themselves and build a family.”
It is also the feeling of the many poor, unemployed, migrants, and displaced people “who try to survive in the informal economy,” and is also the shame felt by young boys and girls who are subjected to child prostitution, which Francis noted is “often linked to sexual tourism.”
However, Mary, the Mother of God, is the image of the Church, he said, and from her we learn how to be a Church “with a 'mestizo' face, with an indigenous, African-American face, the face of a peasant,” just like Our Lady of Guadalupe, he said.
In her, we see the face of the poor, the unemployed, of the young, and the old, “so that nobody feels sterile or infertile, so that no one feels ashamed or that they are nothing.”
Pope Francis celebrated Mass in St. Peter's Basilica marking the Dec. 12 feast of Our Lady of Guadalupe.
Veneration of Our Lady of Guadalupe dates back to the 16th century when a “Lady from Heaven” who identified herself as the Mother of the True God appeared to Saint Juan Diego, a poor Indian from Tepeyac, on a hill northwest of Mexico City.
She instructed Juan Diego to have the bishop build a church on the site of the apparitions. As a sign, the now-famous image of Our Lady of Guadalupe was imprinted miraculously on his tilma, or cloak. Both the image and the tilma remain intact after more than 470 years.
Pope Francis centered his homily for the celebration around the Gospel reading from Luke, in which Mary visits her cousin Elizabeth shortly after the Annunciation.
The Pope noted how when Mary arrives, one of the first thing Elizabeth says is “how does this happen to me, that the mother of my Lord should come to me?”
Elizabeth, who had previously been marked by the sign of sterility, is now singing praise “under the sign of fertility and amazement,” Francis said.
He pointed to the two states of Elizabeth before and after her encounter with Mary: first her sterility and then her fertility and amazement.
The religious mentality at the time viewed sterility “as a divine punishment” for a personal sin or the sin of one's spouse, he said, noting that it was “a sign of shame she carried in her own flesh because she considers herself guilty of a sin that she did not commit or because she felt like nothing since she was not able to live up to what was expected of her.”
This type of sterility, the Pope said, is one “that goes deep and ends up paralyzing all life,” and which takes on “the many names and forms of every time a person feels in their flesh the shame of being stigmatized or feeling like nothing,” much like Juan Diego.
However, after meeting Mary, Elizabeth becomes fertile and filled with wonder, he said. She is the first one to recognize her cousin as the Mother of God, and she also experiences in her own flesh the fulfillment of God's word, because she now carries the “precursor to salvation.”
In Elizabeth, Francis said, we understand that “God's dream is neither sterility nor to stigmatize or shame his children,” but is rather “to bring forth in them and from them a song of blessing.”
The same goes for Juan Diego, he said, noting that it was precisely he, and no one else, that carried the image of the Virgin in his tilma: “the Virgin of brown skin and a 'mestizo' face,” he said, referring to the fact that she was of a mixed indigenous race. The term “mestizo” was used at the time to describe the children born to Spanish and Aztec parents.
By appearing this way, Our Lady, he said, is a mother who is capable of taking on the various traits of her children “in order to make them feel part of her blessing.”
In thinking about the themes of sterility and fertility or fruitfulness, Francis said we can also relate these to the richness of the cultural diversity in Latin American and the Caribbean.
This diversity, he said, is “a sign of the great richness that we are invited not only to cultivate, but, especially in our time, to courageously defend from all attempts to homogenize which end up imposing – under attractive slogans – a singular way of thinking, of being, of feeling, of living.”
In the end, these efforts at uniformity end up “making either invalid or sterile everything inherited from our elders.” They make people, and especially the youth, “feel like nothing because they belong to this or that culture.”
Pope Francis said the diversity and fruitfulness of Latin America makes it a requirement “to defend our peoples from an ideological colonization” which seeks to cancel out what makes these cultures rich and unique, “be they indigenous, African-American, mestizo, peasants or suburban.”
On the contrary, everyone is called to be like Elizabeth and Juan Diego, feeling that they are “the bearer of a promise, of a hope,” but as one people, without canceling out the features of one or another.
The Pope closed his homily encouraging faithful to echo the song of Elizabeth, and, like so many who never tire of repeating it, say together: “blessed are you among women, and blessed is the fruit of your womb, Jesus.”
Posted on 12/12/2017 04:00 AM (CNA Daily News - Vatican)
Munich, Germany, Dec 11, 2017 / 10:00 pm (CNA).- The controversy regarding Amoris laetitia has come to an end, according to German cardinal Walter Kasper. What is more, he has affirmed that the admission of remarried divorced persons to the sacraments in individual cases is, in his view, the only correct interpretation of the post-synodal apostolic exhortation.
Writing in an op-ed for the German language section of Radio Vatican, the prominent prelate asserted that “with the official publication of the letter from Pope Francis to the bishops of the Buenos Aires region, the painful dispute over the apostolic exhortation Amoris laetitia is hopefully over.”
The "great majority of God's people have already received this letter with gratitude and may now feel confirmed [in this stance]," Kasper wrote in the article published Dec 7. He accused critics of making the mistake of committing “one-sided moral objectivism” that does not do justice to the role that personal conscience plays in moral acts.
The admission of remarried divorced persons to the sacraments in individual cases, as the papal letter dated September 5, 2016 to the bishops of the Buenos Aires region of Argentina agrees with, according to Kasper, has its basis in traditional doctrine, “especially that of Thomas Aquinas and the Council of Trent.”
Therefore, the German cardinal continued, this interpretation “it is not a novelty, but a renewal of an old tradition against neo-scholastic constrictions. As proven experts of the doctrine of Pope John Paul II have shown, there is no contradiction with the two predecessors of Pope Francis.”
Cardinal Kasper accused the "critics of Amoris laetitia" of falling prey to "one-sided moral objectivism" that underestimates "the importance of the personal conscience in the moral act".
To be sure, conscience must pay attention to the objective commandments of God, Kasper continued. "But universally valid objective commandments (...) cannot be applied mechanically or by purely logical deduction to concrete, often complex and perplexing, situations."
Whilst not specifically answering the questions of the dubia, Cardinal Kasper emphasized that on his view, it was necessary to ask "which application of the commandment is the right one, given a specific situation."
Cardinal Kasper further argued that this “has nothing to do with situational ethics that knows no universal commandments, it is not about exceptions to the commandment, but about the question of understood as situational conscience cardinal virtue of prudence."
The prelate compared the question to the distinction, in secular law, between murder and manslaughter in cases of homicide.
Finally, Kasper wrote that Pope Francis stood "firmly on the ground of the Second Vatican Council, which has taught that conscience is the most secret core and sanctuary of a man. There he is alone with God, Whose voice echoes in his depths. (Pastoral Constitution Gaudium et Spes, 16)."
This article was originally published in German by our sister agency, CNA Deutsch. It has been translated and adapted by CNA.
Posted on 12/12/2017 01:00 AM (CNA Daily News - Vatican)
Vatican City, Dec 11, 2017 / 07:00 pm (CNA).- Pope Francis’ remarks on the “wrong” translation of the Lord’s Prayer in a TV show hosted by the Italian Bishops’ Conference’s TV2000 network are part of a wider debate that has taken place in Italy for over two decades.
The Pope said that the words “non ci indurre in tentazione” – “Do not lead us into temptation,” in the English version – are not correct, because, he said, God does not actively lead us into temptation.
The Pope also praised a new translation operated by the French Bishops’ conference.
The new French translation is “et ne nous laisse pas entrer in tentationI” – “let us not enter into temptation.” It replaces the previous translation “ne nous soumets pas à la tentation” – “do not submit us to temptation.”
It is worth noting that St. Thomas Aquinas considered the question of whether God leads men “into temptation” in a commentary he wrote on the Our Father. The saint, and Doctor of the Church, concluded that “God is said to lead a person into evil by permitting him to the extent that, because of his many sins, He withdraws His grace from man, and as a result of this withdrawal man does fall into sin.”
The Pope’s intent seems to be to emphasize that God’s active will does not “tempt” men, that, instead, the permissive will of God allows people to be tempted because of their sinfulness. This is the emphasis of the French translation. The theological context is complex, but certainly the Pope has not intended to deny the theological and scriptural sense in which God allows, or permits, temptation.
However, the Pope was talking in Italian, on an Italian television show, and his remarks dealt with the Italian translation of the Lord’s Prayer. It would be a mistake to assign his remarks significance beyond the Italian context, in which they would be well understood.
And, in fact, a new Italian translation of that very sentence of the Lord’s Prayer has already been done.
The new translation of the Bible issued by the Italian Bishops Conference says “do not abandon us to the temptation,” and the rephrasing of that sentence was the fruit of a long process, aimed at being more faithful to the Latin text of the prayer – the so-called editio typica – and at the same time more fit to the current language.
Cardinal Giuseppe Betori, Archbishop of Florence and a well known scripture scholar, who has also served as undersecretary and secretary of the Italian Bishops Conference, recounted to the Italian newspaper Avvenire how the process for a new translation took place.
“The work,” he said, “dates back to 1988, when the decision was made to review the old 1971 translation of the Bible.”
At that time, a working group of 15 scripture scholars was established, coordinated by a bishop – the first was Bishop Giuseppe Costanzo, then Bishop Wilhelm Egger, and finally Bishop Franco Festorazzi.
This working group collected the opinions of 60 more experts on scripture. The group was overseen by the Bishops Commission for the Liturgy, and the Italian Bishops’ Conference Permanent Council, a group composed of the presidents of regional bishops conference, and the presidents of the commissions established within the Bishops’ Conference itself.
Cardinal Betori said that “within the Permanent Council, a restricted committee for the translation was established,” was composed of Cardinals Giacomo Biffi and Carlo Maria Martini, and of Archbishops Benigno Luigi Papa, Giovanni Saldarini and Andrea Magrassi.
“This committee,” Cardinal Betori said, “also received and considered the proposal for the new translation of the Our Father.”
The formula “do not abandon us to temptation” was adopted because it met the approval of both Cardinal Martini and Biffi, who “were not, as is known, from the same schools of thought,” Cardinal Betori explained.
Cardinal Betori said that the formula was chosen because it had a wider meaning, as “do not abandon us to temptation” can both mean “do not abandon us, so that we will not fall into temptation” and “do not abandon... when we are already facing temptation,” Cardinal Betori explained.
The new translation was approved by the Italian bishops in 2000. In 2001, the Congregation for Divine Worship issued Liturgiam Authenticam, a set of new provisions for the translation of liturgical texts.
After Liturgiam Authenticam, the whole work of translation was reviewed by a group of experts, led by bishops Adriano Caprioli, Luciano Monari and Mansueto Bianchi. Cardinal Betori was part of this group.
The revision, which suggested many amendments, was forwarded to the bishops. However, these amendments “did not change the proposal for the new translation of the Lord’s Prayer.”
The new translation of the Bible was finally approved during the 2002 General Assembly of the Italian Bishops Conference, with 202 out of 203 bishops voting favorably. The text of the Lord’s Prayer was approved separately, to be certain there were no doubts from bishops. The Holy See gave its recognitio in 2007, and the Italian Bishops Conference Bible was finally published in 2008 with the new translation.
The new translation of the Lord’s Prayer was ‘transferred’ to the Missal. However, the new translation, in order to be part of liturgical use, must be approved by the Holy See, and the text has not been approved, because there are other issues of concern in the Missal’s translation.
This is the reason why, the formula for the Lord’s Prayer in Italian is still “non ci indurre in tentazione.”
Ultimately, speaking about the translation of the Lord’s Prayer, Pope Francis did not say anything really new. Italian theologians and scripture scholars have already provided their solution for the translation.
However, there is another story to be told. There is a question regarding what will happen to translations that once needed a “recognitio” from the Holy See, which is now simply called to “confirm” the new translation.
Will this lead to a general change in translations in languages other than Italian?
Posted on 12/11/2017 21:12 PM (CNA Daily News - Vatican)
Vatican City, Dec 11, 2017 / 03:12 pm (CNA/EWTN News).- Leading lay experts and top Vatican officials have joined forces this week to talk about how they can collaborate in addressing key areas of modern concern, placing a special emphasis on the role of laypeople.
“Even before the (Second) Vatican Council, the conviction of the Church was that lay involvement in certain spheres of life, particularly political and social, was absolutely indispensable,” Archbishop Paul Gallagher told CNA Dec. 11.
The importance of the laity “is quite clear even more today,” he said, explaining that without their activity and social and political advocacy, the Church would lose its voice.
“It is absolutely key, crucial, for the future of the Church's engagement with society that laypeople should be prepared to do this, should be courageous in doing it, and should have this great will to bring the voice of Christ now in the political sphere and social sphere, on a local level and an international level,” he said.
“I think they can do a great service to the Church and to the world in this way,” he said, adding that “any form of engagement” is encouraged.
Msgr. Gallagher, Vatican Secretary for Relations with States, spoke before celebrating Mass on the opening night of a Dec. 11-13 conference organized by the Forum of Catholic-inspired NGOs, titled “Promoters of Humanity in a Transforming World.”
The conference, which drew a slew of representatives from various NGOs around the world, including non-Catholics, focused on how Catholic-inspired organizations can help safeguard core values such as family and religious freedom, and ensure the that a proper integral human development is achieved in the context of a rapidly changing global society.
In his speech for the conference, Gallagher said the Holy See and Catholic-inspired NGOs can work together to achieve “the ideal of human fraternity and a means for its greater realization.”
He stressed that the Holy See isn't “controlling” the forum, but that rather, the members and leaders of the NGOs are the real protagonists, since they bring “real life experiences and expertise” to the table through their work.
Among those “protagonists” present for the conference was Helen Alvare, a professor of family law, law and religion, and property law at Antonin Scalia Law School, George Mason University. She is also the cofounder of the “Women Speak for Themselves” organization, the president of “Reconnect Media” non-profit communications group, and an adviser to the U.S. Conference of Catholic Bishops.
In comments to CNA, Alvare also stressed the importance of the role of laity, specifically women and the poor, in advocating key issues in the Church, especially in regards to the family.
Through the organizations she is involved with, Alvare focuses on giving voice to people on the grassroots level and empowering them to have a greater role in the push for both religious freedom and the family values lost in the sexual revolution. The hope is to show that questions on sexuality “cannot be separated from issues about economic well-being and poverty and human happiness.”
Pope Francis has been a leading voice advocating for women and the poor, Alvare said. However, while the Pope has set “a wonderful tone” on these issues, she believes that “one of the signs of the times is that it cannot come from top down in the Church.”
“No matter how lovely a tone Pope Francis sets on empowering women and the poor, when the subject matter turns to sex, marriage and parenting, the powers that be don't want to hear from him or the Church in any level,” she said.
Rather, the argument needs to come from those who have supposedly been empowered by the sexual revolution – laity, and especially lay women.
When the Church hierarchy joins forces with laity and religious on the ground, they can have a powerful effect, Alvare said, and this includes reaching the people taken in by the agenda of the sexual revolution.
Speaking of the partnership the Holy See can have with NGOs and the people who run them, Gallagher in his speech highlighted several key areas of collaboration, the first being to advance the 2030 sustainable development goals, which Pope Francis has called “an important sign of hope” and which in large part are aimed at ending poverty, protecting the environment, and promoting education.
He also pointed to the issues of forced migration and displacement resulting in “unprecedented population shifts,” giving specific mention to the 2018 U.N. global compacts on migration and refugees.
Other major areas of concern, he said, are climate change and the promotion of an integral human ecology; the freedom of thought, conscience and religion, which includes concern for religious discrimination and persecution; and freedom of expression, as well as the freedom to convert.
While the global landscape in light of these issues might seem “immense and complex,” Gallagher said it is also promising, because the efforts that appear to be small are capable of “developing and achieving ends for the benefit of the common good of all.”
In a brief Q&A after his talk, Gallagher encouraged members of NGOs to be active and involved in the debate on relevant issues in their competence, keeping the papal representatives in the loop on the discussion and seeking advice or input from the Holy See when needed.
“Part of the thing about autonomy, is one shouldn't be waiting for instructions,” he said. “It's about working together, its about collaborative ministry together,” he said, adding that it's not about “a voice coming from on high saying, 'Do a,b,c'.”
Responding to a question on his advice for Catholic doctors and medical personnel who work with Catholic-inspired medical organizations, Gallagher said the most important traits needed today are “great courage and sacrifice.”
Part of this courage also means exercising the right to follow their conscience. “We expect you to assert the rights of your conscience and that of your more vulnerable colleagues,” he said, adding that the role of the conscience for those working in the medical field right now “is absolutely fundamental.”
Posted on 12/11/2017 19:30 PM (CNA Daily News - Vatican)
Vatican City, Dec 11, 2017 / 01:30 pm (CNA/EWTN News).- The Council of Europe’s Moneyval committee has praised the Holy See’s financial intelligence unit, the Financial Information Authority, in a report published last week.
The report noted the progress the Holy See has made in establishing an effective reporting system for suspect transactions, and in its international cooperation with investigation and reporting of financial irregularities. The report recommended that the financial authority “actively pursue” pending criminal cases of money laundering.
Moneyval is the Council of Europe’s “Committee of Experts on the Evaluation of Anti-Money Laundering Measures and the Financing of Terrorism.” It evaluates how financial systems in European states work to counter money laundering and stop the flow of funds to organizations connected to terrorism.
The progress report is part of the Moneyval’s regular evaluation procedure, which it conducts for all members.
The Holy See applied to Moneyval in 2011, after issuing its first anti-money laundering legislation. Moneyval issued a general “mutual evaluation report” on the Holy See and Vatican City State in July 2012. That evaluation called for improvements to the Holy See’s financial oversight procedures, which the Vatican has since pursued.
After the first general report, each state is called to report on its progress the year after the general evaluation, and to submit subsequent progress reports every two years.
The Holy See submitted a progress report in 2013, 2015 and now in 2017. The next report will be submitted in 2019, and it is expected that there will be an on site visit by Moneyval inspectors in the course of 2018.
The reports’ data confirm that Vatican is now in the third phase of implementing effective protections against money laundering.
The first phase, “the assumption of responsibility,” led to a Monetary Convention between the Holy See and European Union in 2009, and Benedict XVI’s motu proprio that established the first Vatican anti-money laundering laws at the end of 2010.
The second phase was “debugging financial transparency reforms.” The Vatican’s anti-money laundering law was amended and substantially re-written, and this led to a generally positive evaluation by Moneyval. In 2013, the Vatican financial system was furtherly improved with the issuance of additional laws and policies.
The third and current phase is that of improving the effectiveness of the system.
The progress report highlights a sort of “two speed” situation for Vatican financial reforms. While the overall system is working, the court system still needs to be developed, as reports on suspected money laundering did not lead to prosecutions.
Both Monyeval and Holy See Press Office releases acknowledge that the Holy See’s Financial Intelligence Authority (AIF) has carried out a significant work in the past two years.
According to Moneyval, the Holy See “has established a functioning reporting system.”
“In the past two years,” a Dec. 8 Moneyval release said, “the Holy See has established a functioning reporting system. Both the AIF and the judicial authorities have sought and were responding to international cooperation requests in their work.”
The AIF has established 24 new Memoranda of Understanding with foreign financial intelligence units and 4 new Memorandum of Understanding with supervisory authorities.
The Holy See recieved 380 requests for cooperation from foreign authorities in 2015, a number that increased to 837 in 2016, probably due to the Institute for Religious Works remediation process that led to the closure of about 4,800 IOR accounts. In 2017, the number of international cooperation requests decreased to a total of 104.
Beyond the data on international cooperation, the report also provides data about money laundering investigations.
Since Jan. 2013, the report says, “69 disseminations to the Promoter have been made by AIF where money laundering was suspected”. The Promoter for Justice – the Vatican prosecutor – opened 27 criminal distinct investigations out of the 69 AIF disseminations.
Of those investigations, 8 investigations “have been closed formally without any charges”, while 6 investigations concluded without an indictment and their formal closure has been requested. There are currently 8 criminal investigation open as money laundering investigations.
These facts also bring to light the main problem highlighted by the Moneyval report.
The Moneyval report noted that “the Holy See had still not brought a money laundering case to court”.
The committee stressed that “while considerable amounts of assets continued to be frozen, no criminal case had yet produced a confiscation order.” For this reason. “Moneyval recommends the Holy See ensure that the money laundering aspects of all outstanding investigations in criminal cases by proactively pursued”.
“In this regard, the committee noted that the overall effectiveness of the Holy See’s engagement with combating money laundering depends on the results that will be achieved by the prosecution and the courts,” the release concluded.
However, there have been steps forward on the side of the Holy See’s judicial system that show how the Vatican is working to meet the requirements of its new money-laundering laws.
A Holy See Press Office release delivered Dec. 8 underscored that Moneyval welcomed “the creation of a specialized Economic Financial Crimes Investigation Unit within the Corps of the Gendarmerie and the appointment of a specialized Assistant Promoter of Justice.”
These two steps are crucial in making of the Vatican City State judicial system more prompt in prosecuting suspect money laundering cases.
It must be clear that the report is not about particular cases, and does not review any internal problem. Without naming them, the report describes five cases of Vatican trials that involved financial issues – some of them more recognizable, and some of them not.
But Moneyval is called to assess if the financial system to counter money laundering and financing of terrorism works, and not to judge on singular cases. The report is not in any way related to situations like, for instance, the recent firing of Giulio Mattietti, adjunct director to the IOR, which led to much speculation on the state of Vatican finances reforms.
It was a positive sign that the Vatican’s progress report was approved within Moneyval’s regular process. Otherwise, the Vatican would have had to submit a new report in a future plenary session.
The committee’s approval shows that the Holy See’s commitment, despite needed improvements, is welcome and appreciated by its European neighbors.
Moneyval’s progress report said that, despite some things that need to be fixed, the Holy See’s commitment to financial transparency, started under Benedict XVI, meets international standards, despite the unique reality of the Vatican City State and Holy See’s mission.
For the Vatican, finances are just a tool to carry out the mission of evangelization, and not an end in themselves.
Posted on 12/11/2017 12:48 PM (CNA Daily News - Vatican)
Vatican City, Dec 11, 2017 / 06:48 am (CNA/EWTN News).- Just as Jesus healed people during his earthly mission, care for the sick is a mission the entire Church is called to take part in, Pope Francis said in a message published Monday for the World Day of the Sick.
“Jesus bestowed upon the Church his healing power…The Church’s mission is a response to Jesus’ gift, for she knows that she must bring to the sick the Lord’s own gaze, full of tenderness and compassion,” the Pope wrote in a message published Dec. 11.
“Health care ministry will always be a necessary and fundamental task, to be carried out with renewed enthusiasm by all, from parish communities to the largest healthcare institutions.”
“Doctors and nurses, priests, consecrated men and women, volunteers, families and all those who care for the sick, take part in this ecclesial mission.”
The World Day of the Sick will be celebrated Sunday, Feb. 11, 2018, with the theme: “Mater Ecclesiae: ‘Behold, your son... Behold, your mother.’ And from that hour the disciple took her into his home (John 19:26-27).”
Reflecting on the scripture passage from which the theme was taken, Francis explained how John, as a close disciple of Jesus, could testify to the fact that Christ healed many people suffering from both spiritual and physical illnesses.
Jesus, he said, “healed the sick as a sign of the abundant life of the Kingdom, where every tear will be wiped away.”
The disciples know that Jesus’ heart is “open to all and excludes no one. The Gospel of the Kingdom must be proclaimed to all, and the charity of Christians must be directed to all, simply because they are persons, children of God.”
Pointing to the Church’s long history of care for the sick, including innumerable initiatives, Francis said we cannot forget this “history of dedication,” which continues “to the present day throughout the world.”
In countries with adequate public health care systems, Catholic religious congregations and dioceses and their hospitals provide quality medical care that puts the human person at the center, also carrying out scientific research that fully respects life and Christian moral values, he said.
And in countries with inadequate, or even non-existent, health care systems, the Catholic Church works to improve health, eliminate infant mortality and combat widespread disease.
“In some parts of the world, missionary and diocesan hospitals are the only institutions providing necessary care to the population,” he noted.
This is all a cause for rejoicing within the Christian community, but we also need to take that long legacy and use it to help us build a better future, he stressed. Especially in cases where Catholic hospitals fall prey to the business mentality that seeks to turn health care “into a profit-making enterprise, which ends up discarding the poor.”
“Wise organization and charity demand that the sick person be respected in his or her dignity, and constantly kept at the center of the therapeutic process,” he said.
“May our prayers to the Mother of God see us united in an incessant plea that every member of the Church may live with love the vocation to serve life and health.”
Posted on 12/10/2017 15:34 PM (CNA Daily News - Vatican)
Vatican City, Dec 10, 2017 / 09:34 am (CNA/EWTN News).- Following U.S. President Donald Trump’s Dec. 6 notice that he will be moving the U.S. embassy in Israel to Jerusalem, the Holy See has expressed its concern for recent violent outbreaks and urged leaders to promote peace and security.
A Vatican communique Dec. 10 pointed to concerns for peace and security in Jerusalem and reiterated its belief that “only a negotiated solution between Israelis and Palestinians can bring a stable and lasting peace,” as well as “guarantee the peaceful co-existence of two states within internationally recognized borders.”
The brief statement was published just days after the news broke that President Trump would recognize Jerusalem as the capital of Israel and move the U.S. embassy from Tel Aviv to Jerusalem – a widely controversial decision that has provoked a mixed reaction from the international community.
The Vatican said it is watching the development of the situation closely, especially in Jerusalem, which is a “Sacred city for Christians, Jews and Muslims from all over the world.”
The statement also reiterated the Holy See’s position on the importance of maintaining the status quo in Jerusalem, as per the repeated requests of the international community, and the hierarchies of the Catholic and Christian communities of the Holy Land.
Renewing an appeal made by Pope Francis during his general audience on Dec. 6, the statement reiterated the Pope's “fervent prayers” for national leaders, that they be committed to promoting peace, justice and security and averting “a new spiral of violence” in the nation.
Israel has traditionally always recognized Jerusalem as its capital. However, Palestinians claim that the eastern portion of the city is the capital of the future Palestinian state. In recognizing Jerusalem as Israel’s capital, the U.S. is the first country to do so since the state was established in 1948.
Debate on the issue is in many ways the crux of the conflict between Israel and Palestine, which is backed by Arab leaders, including Saudi Arabia, and the wider Islamic world.
According to the 1993 Israel-Palestinian peace accords, the final status of Jerusalem is to be discussed in the late stages of peace talks. Israeli sovereignty over Jerusalem has never been recognized by the international community, and all countries with diplomatic relations have their embassies in Tel Aviv.
More than 30 Palestinians have been injured in clashes across the West Bank and the Gaza Strip amid protests against Trump’s decision.
The position of the U.N. on the Jerusalem issue is that East Jerusalem is occupied Palestinian territory, and that the city should eventually become the capital of the two states of Israel and Palestine.
The Vatican has long supported a two-state solution to the Israel-Palestinian conflict, and on a diplomatic level recognizes and refers to both “the State of Israel” and “the State of Palestine.”
Posted on 12/10/2017 11:49 AM (CNA Daily News - Vatican)
Vatican City, Dec 10, 2017 / 05:49 am (CNA/EWTN News).- During Advent, we should prepare our hearts for the coming of Jesus like we joyfully prepare our homes for a visit from a family member or friend, Pope Francis said Sunday, especially removing anything keeping us from Christ.
“When we await at home a visit from a loved one, we prepare everything with care and happiness. In the same way we want to prepare ourselves for the coming of the Lord: to wait for him every day with solicitude, to be filled with his grace when he comes,” the Pope said Dec. 10.
In his weekly Angelus address, Francis reflected on the day’s first reading from Isaiah, which says to “make straight in the wasteland a highway for our God! Every valley shall be filled in, every mountain and hill shall be made low.”
The Pope pointed out that the valleys in this passage can represent our sins of omission, such as failing to pray, or praying very little. The valleys could also be the ways we have failed to have charity toward others, especially those most in need of material or spiritual help.
In Advent, “we are called to be more attentive to the needs of others, those closest (to us). Like John the Baptist, in this way we can open roads of hope in the desert of the dry hearts of many people,” he said.
Therefore, Advent is a good time to fill these valleys in our life, he said; to pray more intensely, to prioritize your spiritual life.
On the other hand, when the verse says, “every mountain and every hill be lowered,” we are reminded of our faults of pride, arrogance and superiority, which must become attitudes of meekness and humility, just like our Savior is “meek and humble of heart.”
Then, when we’ve examined our conscience, “we are asked to eliminate all the obstacles we put into our union with the Lord” with joy, he said, because we are preparing for the coming of our Savior.
“The Savior we are waiting for is able to transform our life with the power of the Holy Spirit, with the power of love. Indeed, the Holy Spirit pours into our hearts the love of God, an inexhaustible source of purification, of new life and freedom,” Francis said.
May the Virgin Mary, he concluded, who prepared for the coming of Christ with her whole being and existence, “help us to follow her example and guide our steps to meet the Lord who is coming.”