|Message from the General Secretariat of the Synod on the 60th anniversary of the opening of the Second Vatican Ecumenical Council, 11 October 1962.|
The Synod of Bishops was instituted by St. Paul VI at the beginning of the fourth and final period of the Council (Sept. 15, 1965), responding to requests made by many council fathers.
The purpose of the Synod is to prolong, in the life and mission of the Church, the spirit of the Second Vatican Council, which represented “the great grace from which the Church has benefited in the 20th century” (John Paul II, Apostolic Letter Novo millennio ineunte, Jan. 6, 2001, 57). This task is an ongoing process; in some respects it is still in its infancy.
Tag Archives: Pope John Paul II
This Month Pope Francis urges us missionaries to pray for faith-filled young people. The Polish Pope, St John-Paul II, was well-known for his devotion to the Mother of Jesus. The Argentinian Pope spells out the practical virtues that the real-life Mary embodied. May all young people receive and exercise the gift of these virtues for themselves and all around them.
We pray for all young people, called to live life to the fullest; may they see in Mary’s life the way to listen, the depth of discernment, the courage that faith generates, and the dedication to service. AMEN.
The Christian tradition has never recognised the right to private property as absolute or inviolable, and has stressed the social purpose of all forms of private property. Saint John Paul II forcefully reaffirmed this teaching, stating that “God gave the earth to the whole human race for the sustenance of all its members, without excluding or favouring anyone”. These are strong words. He noted that “a type of development which did not respect and promote human rights – personal and social, economic and political, including the rights of nations and of peoples – would not be really worthy of man”. He clearly explained that “the Church does indeed defend the legitimate right to private property, but she also teaches no less clearly that there is always a social mortgage on all private property, in order that goods may serve the general purpose that God gave them”. Consequently, he maintained, “it is not in accord with God’s plan that this gift be used in such a way that its benefits favour only a few”. This calls into serious question the unjust habits of a part of humanity.
94. The rich and the poor have equal dignity, for “the Lord is the maker of them all” (Proverbs 22:2). “He himself made both small and great” (Wisdom 6:7), and “he makes his sun rise on the evil and on the good” (Matthew 5:45). This has practical consequences, such as those pointed out by the bishops of Paraguay: “Every campesino has a natural right to possess a reasonable allotment of land where he can establish his home, work for subsistence of his family and a secure life. This right must be guaranteed so that its exercise is not illusory but real. That means that apart from the ownership of property, rural people must have access to means of technical education, credit, insurance, and markets”.
95. The natural environment is a collective good, the patrimony of all humanity and the responsibility of everyone. If we make something our own, it is only to administer it for the good of all. If we do not, we burden our consciences with the weight of having denied the existence of others. That is why the New Zealand bishops asked what the commandment “Thou shall not kill” means when “twenty percent of the world’s population consumes resources at a rate that robs the poor nations and future generations of what they need to survive”.
There is a verse suppressed in modern editions of the Victorian hymn ‘All things bright and beautiful’, which runs:
The rich man in his castle,
The poor man at his gate,
God made them, high or lowly,
And ordered their estate.
It was a struggle, led by the churches, to establish the right to universal education in Britain, a struggle they are still involved with elsewhere. ‘Instructing the Ignorant’ is one of the Spiritual Works of Mercy, which together with the Corporal Works of Mercy are long seen as a distillation of Christian living. Ignorance, that is lack of education, orders the lowly estate of many people.
Today is the last but one day of prayer for the environment and our place within it as users and custodians. Find the Bishops’ post here.
In his Encyclical Letter Centesimus Annus, Pope John Paul II wrote: “Not only has God given the earth to man, who must use it with respect for the original good purpose for which it was given to him, but man too is God’s gift to man. He must therefore respect the natural and moral structure with which he has been endowed (6).”
By responding to this charge, entrusted to them by the Creator, men and women can join in bringing about a world of peace. Alongside the ecology of nature, there exists what can be called a ‘human’ ecology, which in turn demands a ‘social’ ecology. All this means that humanity, if it truly desires peace, must be increasingly conscious of the links between natural ecology, or respect for nature, and human ecology.
The human person, the heart of peace with all of creation.’ Pope Benedict XVII, 1 January 2007.
This is the seventh of nine days of prayer proposed by the Bishops of England & Wales and Scotland before Pentecost, placing before our creator the environment we – and all creatures – live in. The full post can be read here.
God entrusted the whole of creation to the man and woman, and only then – as we read – could he rest “from all his work” (Genesis 2:3).
Adam and Eve’s call to share in the unfolding of God’s plan of creation brought into play those abilities and gifts which distinguish the human being from all other creatures. At the same time, their call established a fixed relationship between mankind and the rest of creation. Made in the image and likeness of God, Adam and Eve were to have exercised their dominion over the earth (Genesis 1:28) with wisdom and love.
Instead, they destroyed the existing harmony by deliberately going against the Creator’s plan, that is, by choosing to sin. This resulted not only in man’s alienation from himself, in death and fratricide, but also in the earth’s “rebellion” against him (cf. Genesis 3:17-19; 4:12).
Pope John Paul II, ‘Peace with God the Creator, Peace with all of creation.’
1 January 1990.
More wisdom from Sister Margaret.
I finally found what John the Baptist and Christ were saying to us in Pope John Paul II’s Apostolic Exhortation on Reconciliation and Penance. There he says, The term and the very concept of penance are very complex. If we link penance with the metanoia which the synoptics refer to, it means the inmost change of heart, under the influence of the Word of God and in the perspective of the kingdom. But penance also means changing one’s life in harmony with the change of heart and in this sense, doing penance is completed by bringing forth fruits worthy of penance. It is one’s whole being that becomes penitential.
St. John Paul has here recalled to us the true meaning of penance as found in the Scriptures: penance as metanoia. This was the penance rediscovered by Francis in the thirteenth Century. Over the centuries this meaning of penance once again became lost as emphasis was placed more and more on the externals of penance, with the interior meaning being either forgotten or overlooked.
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The Week of Prayer for Christian Unity starts tomorrow. I have no idea what shared service might be possible, but we’ve been learning how to stay together in new ways for months now. If we cannot gather in each other’s buildings, we can pray together at Pope John Paul II’s ‘Altar of the World’.
The Week of Prayer for Christian Unity in 2021 has been prepared by the Monastic Community of Grandchamp in Switzerland. The theme, “Abide in my love and you shall bear much fruit”, is based on John 15:1-17 and expresses Grandchamp Community’s vocation to prayer, reconciliation and unity in the Church and the human family.
The Grandchamp Community has its origins in Europe in the 1930s, when a group of women of the Reformed tradition sought to rediscover the importance of silence and listening to the Word of God. Today the community has fifty sisters, all women from different generations, Church traditions, countries and continents. In their diversity the sisters are a living parable of communion. They remain faithful to a life of prayer, life in community and the welcoming of guests.
In producing the material for the Week of Prayer for Christian Unity for 2021, the sisters are inviting churches across the world to enter into their tradition of prayer and silence that is rooted in the ancient traditions of the Church catholic.
Jesus said to the disciples, “abide in my love” (John 15:9). He abides in the love of the Father (Jn 15:10) and desires nothing other than to share this love with us. The Father is the centre of our lives, who centres our lives. He prunes us and makes us whole, and whole human beings give glory to the Father.
Abiding in Christ is an inner attitude that takes root in us over time. It demands space to grow. It can be overtaken by the struggle for the necessities of life and it is threatened by the distractions, noise, activity and
the challenges of life.
We who know the full value of a spiritual life, have an immense responsibility and must realise it, unite and help each other create forces of calmness, refuges of peace, vital centres where the silence of people calls on the creative word of God. It is a question of life and death.
Agnellus Mirror will reflect some of the meditations and prayers suggested for each day of the week of prayer; let us pray today for the gift to be silent with others, allowing them room to speak or just be quiet with us.
When coming away from my regular visit to one of our Irish Chaplaincy Seniors I was reflecting on how uplifted I felt and how it had to do, in part, by how much we had laughed during the visit. This particular lady is only in her 70s but has fairly advanced dementia, and her sister moved over from Ireland to stay in the one-bedroom flat as a live-in carer. It’s a challenging situation but we always regale one another with funny stories, and we hoot with laughter.
I’ve been enjoying a book by James Martin, the American Jesuit, called ‘Between Heaven and Mirth’ with the sub-title ‘Why joy, humour and laughter are at the heart of the spiritual life’. He speaks of the importance of humour, especially in religious settings, which can easily become terribly serious and joyless. I imagine, sadly, that there are many people who might consider laughter to be incompatible with church or religion. And I was interested to see in a recent survey in the Church of England that people didn’t want their priests to be cracking lots of jokes in their sermons! It’s true that humour doesn’t really come across in the gospels. I fear this is a case of jokes getting lost in translation (besides the notion that religion is a ‘serious business’) because I like to think that the stories of Jesus were filled with humour and hilarity, and that he liked nothing better than to have a good laugh with some of the dodgy characters he hung out with.
I still remember the words of my dear friend Tony (and the jokes he told) in his best man speech at my wedding. He reminded us that the words ‘humour’, ‘humility’ and ‘human’ all come from the Latin word ‘humus’ which means earth and ground, so that when we laugh we are connected in a particular way with the ground we walk upon and with those we walk with. It could be said indeed that a sure sign of a growing connection and intimacy with another person is the ability to laugh together. Physiologically, as well, it’s healthy for us to laugh. A good, hearty laugh can relieve physical tension and stress and leave the muscles relaxed for up to 45 minutes. It boosts the immune system, decreases stress hormones and increases immune cells and infection-fighting antibodies, therefore improving resistance to disease. It also reduces blood pressure and releases endorphins, the body’s natural painkillers. Laughter is almost as good for the body as going to the gym! And it doesn’t cost a penny in membership! I remember at one time somebody in the NHS having the idea to send comedians into hospitals to help patients to laugh but sadly it doesn’t seem to have caught on.
And talking of funny people, I was tickled to hear what happened when John Cleese met the Dalai Lama. They didn’t say a word to one another but simply broke into spontaneous and prolonged laughter! James Martin tells us in his book that the Trappist monk and prolific spiritual writer Thomas Merton could be identified by visitors to his monastery in Kentucky (at a time, in the 1960s, when there were 200 monks there) because he was the one who was always laughing. And one of the many nice stories in the book concerns Mother Theresa from the time when John Paul II was pope and creating loads of new saints. A young sister asked what she would have to do in her life to achieve sainthood. Mother Theresa replied “die now; this pope’s canonising everyone”!
This season of Lent is perhaps not readily associated with fun and frivolity. Yet, in the scripture readings from Ash Wednesday at the beginning of Lent we have Jesus warning us (Matthew 6) not to look miserable when we fast; and we are reminded of the words from Isaiah 58 of the kind of fast that is pleasing to God:
“Let the oppressed go free, and break every yoke;
Share your bread with the hungry, and shelter the homeless poor”
And I would add, try and have a bit of a laugh with people as well. It’s one of the things that most profoundly binds us together in our common humanity.
Among Elizabeth Barrett’s letters to Robert Browning I found this final paragraph from February 1846:
“May God bless you, best and dearest. If you are the compensation blessed is the evil that fell upon me: and that, I can say before God.”
Elizabeth had been housebound and largely bed bound for some years. Robert fell in love with her from a distance, a love that had firmed up on closer acquaintance. He seems to have gained entry to her room as a fellow poet, in Elizabeth’s father’s eyes a fellow-artist, not the potential husband he had become. It would not be possible to conceal this relationship for ever.
I was reminded of the line from the Exsultet which the deacon sings before the Paschal Candle at the Easter Vigil:
O felix culpa quae talem et tantum meruit habere redemptorem. O happy fault that merited such and so great a Redeemer.
It is good to have pictures, physical or mental to understand redemption. Words are not enough, but we must use them. Elizabeth Barrett’s personal epiphany is a way into understanding the poetry of the Vigil Anthem and the theology of our redemption. She came to realise that Robert Browning loved her as no-one had loved her before. He wanted with all his being to share everything with her. He did not pity her but loved her. That allowed her to love him.
If all God felt for human beings was pity he could have sorted out our redemption and the mess we are making of our world with a word, at a distance. But love meant he shared everything: he lets us experience the divine ‘best and dearest’, seeing his glory as far as our feeble frame allows; but also himself sharing human experience to the full. ‘The Word was made flesh and lived and died among us. He rose again and prepares a new life for us, as Robert Browning did for Elizabeth, but in God’s case on what Pope John Paul II would call a cosmic scale.