29 September, Worksheets for the Synod Assembly, XIII: strengthening the synodal, missionary church.

B 3.3. What structures can be developed to strengthen a missionary synodal Church?

The Continental Assemblies express a strong desire that the synodal way of proceeding, experienced in the current journey, should penetrate into the daily life of the Church at all levels, either by the renewal of existing structures—such as diocesan and Parish Pastoral Councils, Economic Affairs Councils, diocesan or eparchial Synods—or by the establishment of new ones. While not meaning to diminish the importance of renewed relationships within the People of God, work on structures is indispensable to strengthen changes over time. In particular:

a) in order not to remain merely a paper exercise or to be wholly dependent on the goodwill of individuals, co-responsibility in the mission deriving from Baptism must take on concrete structural forms. Adequate institutional frameworks are therefore necessary, along with spaces in which community discernment can be practised on a regular basis. This should not be read as a demand for a redistribution of power, but the need for the effective exercise of co-responsibility that flows from Baptism. This latter confers rights and duties on each person, which each one must be able to exercise according to his or her charisms and ministries;

b) this requires that structures and institutions function with adequate procedures that are transparent, mission-focused and open to participation; procedures that make room for women, young people, minorities, the poor and marginalised. This is true for the participatory bodies already mentioned, the role of each of which must be reaffirmed and strengthened. It is also true for: decision-making bodies of associations, movements and new communities; governing bodies of Institutes of Consecrated Life and Societies of Apostolic Life (in a manner appropriate to the particular charism of each); the many and diverse institutions, often also subject to civil law, through which missionary action and the service of the Christian community is realized, such as schools, hospitals, universities, mass media, reception and social action centres, cultural centres, foundations, etc;

c) The call to reform structures, institutions and functioning mechanisms with a view to transparency is particularly strong in those contexts most marked by the abuse crisis (sexual, economic, spiritual, psychological, institutional, conscience, power, jurisdiction). Inadequate handling of abuse cases is often part of the problem, calling into question the mechanisms, procedures and overall functioning of ecclesial structures and institutions, as well as the mindset of people working within them. The search for transparency and co-responsibility also raises fears and resistance; this is why it is necessary to deepen dialogue, creating opportunities for sharing and dialogue at all levels;

d) the method of conversation in the Spirit has proven to be particularly valuable for rebuilding trust in those contexts where, for various reasons, a climate of mistrust has developed between the various members of the People of God. A journey of conversion and reform, which listens to the voice of the Spirit, demands structures and institutions capable of accompanying and supporting this journey. At the same time, however, the Continental Assemblies strongly expressed the conviction that structures alone are not enough, but that a change of mindset is also needed, hence the need to invest in formation;

e) Moreover, it also seems advisable to take action in the area of canon law by: rebalancing the relationship between the principle of authority, which is strongly affirmed in the current legislation, and the principle of participation; strengthening the synodal orientation of already existing institutions; creating new institutions, where this appears necessary for the needs of community life; supervising the effective application of current legislation.

Question for discernment

A synodal Church needs to live co-responsibility and transparency: how can this awareness form the basis for the reform of institutions, structures and procedures, so as to strengthen change over time?

Suggestions for prayer and preparatory reflection

1) How should canonical structures and pastoral procedures change to foster co-responsibility and transparency? Are the structures we have adequate to ensure participation or do we need new ones?

2) How can Canon Law contribute to the renewal of structures and institutions? What changes seem necessary or opportune?

3) What obstacles (mental, theological, practical, organisational, financial, cultural) stand in the way of transforming the participatory bodies currently provided for in canon law into bodies of effective community discernment? What reforms are needed so that they can effectively, creatively and vibrantly support the mission? How can they be made more open to the presence and contribution of women, young people, the poor, migrants, members of minorities and those who for various reasons find themselves on the margins of community life?

4) How does the perspective of a synodal Church challenge the structures and procedures of consecrated life, the different forms of lay association, and the functioning of Church-related institutions?

5) In which areas of institutional life is there a greater need for transparency (economic and financial reporting, selection of candidates for positions of responsibility, appointments, etc.)? What tools can we use to achieve this?

6) The prospect of transparency and openness to joint consultation and discernment processes also raises fears. How do they manifest themselves? What are those who express concerns afraid of? How can these fears be addressed and overcome?

7) To what extent is it possible to distinguish between the members of an institution and the institution itself? Is the responsibility for mishandling cases of abuse individual or systemic? How can a synodal perspective contribute to creating a culture which prevents abuse of all kinds?

8) What can we learn from the way in which public institutions and public and civil law strive to respond to the need for transparency and accountability in society (separation of powers, independent supervisory bodies, obligations to make public certain procedures, limits on the duration of appointments, etc.)?

9) What can we learn from the experience of other Churches and ecclesial Communities regarding the functioning of structures and institutions in a synodal style?

4 September: The best sermons …

Mrs Turnstone was at Mass without her husband the other day.

At the offertory she looked up to watch the procession approaching the altar. She was unexpectedly moved: the two gift-bearers were a young man of South Asian origin, and an elderly white lady, bent over but determined to play her part. In many another setting it would have been seen as an incongruous pairing; here it was an everyday statement of what the Church is all about.

We are one family. Irish, Italian or Indian, young or old, one family.

And as Mrs T said, sometimes the best sermons are unspoken.

3 September: Worksheets for the Synod Assembly VI, a shared awareness of mission.

How can we walk together towards a shared awareness of the meaning and content of mission?

It is the mission of the Church to proclaim the Gospel and make Christ present, through the gift of the Spirit. This task belongs to all the Baptised. We are continually invited to grow in our response to this call.

For example: a) a heartfelt call for the renewal of the liturgical life of the local Church as a place of proclamation through Word and Sacrament, emphasising the quality of preaching and the language of the liturgy. The latter requires a proper balance between the Church’s unity, expressed in the unity of its rite, and legitimate diversities, which a proper inculturation takes into account

b) emphasis is placed on the desire for a Church that is poor and close to those who suffer, capable of evangelising through proximity and charity. Following in the Lord’s footsteps, this witness goes as far as martyrdom and expresses the “Samaritan” vocation of the Church. With reference to situations in which the Church causes wounds and those in which she herself is wounded, unless those involved are properly cared for, these situations become a stumbling block for the Church’s witness to God’s love and the truth of the Gospel;

c) a key to prophetically opposing new and destructive colonialisms is the opening of places of unconditional service in imitation of Christ, who came not to be served but to serve (cf. Mk 10:45). These are places where basic human needs can be met, where people feel welcomed and not judged, free to ask questions about the reasons for our hope (cf. 1 Pt 3:15), and free to leave and return. For a synodal Church, mission is always building with others rather than for others;

d) in the digital environment, the Church is discovering an opportunity for evangelisation. It recognises that building networks of relationships makes it possible for people, especially young people, to experience new ways of walking together. The Digital Synod initiative draws the Church’s attention to the human being as a being who communicates, even in the media networks shaping our contemporary world; The desire to grow in a commitment to mission is not hindered by awareness of the Christian communities’ limits nor the recognition of their failures. However, the Continental Assemblies also voice the lack of shared understanding of the meaning, scope and content of the Church’s mission. This hampers our walking together and can divide us. Hence a demand for new modes of formation and places of encounter and dialogue, in a synodal key, between the different perspectives, spiritualities and sensitivities that make up the richness of the Church.

Question for discernment

How prepared and equipped is the Church today to proclaim the Gospel with conviction, freedom of spirit and effectiveness? How does the perspective of a synodal Church transform the understanding of mission and enable its different dimensions to be articulated? How does the experience of accomplishing mission together enrich the understanding of synodality?

Suggestions for prayer and preparatory reflection

1) The community’s liturgical life is the source of its mission. How can its renewal be sustained in a synodal way by enhancing ministries, charisms and vocations and offering spaces of welcome and belonging?

2) How can preaching, catechesis and pastoral work promote a shared awareness of the meaning and content of mission? How can it convey that mission constitutes a real and concrete call for every Baptised person?

3) The Episcopal Conferences and the Continental Assemblies repeatedly call for a “preferential option” for young people and families, which recognises them as subjects and not objects of pastoral care. How could this missionary synodal renewal of the Church take shape, including by implementing the conclusions of the Synods of 2014-15 and 2018?

4) For the vast majority of the People of God, mission is accomplished by “engaging in temporal affairs and by ordering them according to the plan of God” (LG 31; cf. also AA 2). How can we raise awareness that professional, social, and political commitment and voluntary work are areas in which mission is exercised? How can we better accompany and support those who carry out this mission, especially in hostile and challenging environments?

5) The Church’s social doctrine is often considered the prerogative of experts and theologians and disconnected from the daily life of communities. How can we encourage its re-appropriation by the People of God as a resource for mission?

6) The digital environment now shapes the life of society. How can the Church carry out its mission more effectively in this space? How should proclamation, accompaniment and care be rethought for this environment? How can we recognise those carrying out missionary commitment within it and create new formation paths for them? How can we encourage the pioneering activity of young people who are especially co-responsible for the Church’s mission in this space?

7) In many areas carrying out mission requires collaborating with a diversity of people and organisations of different inspirations, including the Faithful of other Churches and ecclesial Communities, members of other religions, and women and men of goodwill. What do we learn from“walking together” with them, and how can we better equip ourselves to do it?

31 August: Synod worksheet V, developing dialogue.

B 1.5 How can we recognise and gather the richness of cultures and
develop dialogue amongst religions in the light of the Gospel?
Listening to people requires knowing how to listen to the cultures in which they
are embedded, in the knowledge that every culture remains in continuous evolution. A
synodal Church needs to learn how to better articulate the Gospel within local cultures
and contexts, through a discernment that proceeds from the assurance that the Spirit
gives the Church such a breadth that it can welcome any culture without exception. Proof
of this is the fact that the local Churches are already characterised by great diversity,
which is a blessing. Within them different nationalities and ethnic groups and believers
from Eastern and Western traditions coexist. This richness is not always easy to live with
and can become a source of division and conflict.
In addition, our own time is marked by the overwhelming pervasiveness of a new
culture, that of digital environments and new media. As the Digital Synod initiative
shows, the Church is already present there through the activity of many Christians,
especially the young.
In the work of the preparatory phase, various tensions emerged.
a) in the relationship between the Gospel and local cultures, with different experiences
and positions. Some see the adoption of the traditions of the universal Church as an imposition on local cultures or even a form of colonialism. Others believe that the Spirit acts in every culture, making it already capable of giving expression to the truths of the Christian faith. Others again hold that Christians cannot adopt or adapt pre-Christian cultural practices.
b) in the relationship between Christianity and other religions. While there are
very fruitful experiences of dialogue and engagement with believers of other religions,
in some regions difficulties, limitations, and indications of mistrust emerge and even
conflict and direct or indirect persecution. The Church wishes to build bridges for the
promotion of peace, reconciliation, justice and freedom, but there are also situations
that require us to exercise great patience and hope that things can change;
c) in the relationship between the Church, on the one hand, and Western culture
and forms of cultural colonisation, on the other. There are forces at work in the world
that oppose the mission of the Church, based on philosophical, economic and political
ideologies that are founded on assumptions that inimical to the faith. Sometimes this
tension is interpreted in a reductionist way as the clash between those who desire change
and those who fear it;
d) in the relationship between indigeneous communities and Western models of
missionary action. Many Catholic missionaries have shown great dedication and generosity
in sharing their faith, but in some cases, their actions have hindered the possibility of local cultures offering their original contribution to the building up of the Church;

e) in the relationship between the Christian community and young people. These tensions must first be addressed through discernment at the local level, and there are no prepackaged solutions. The Continental Assemblies have emphasised a number of personal and community dispositions that can be of help: an attitude of humility and respect; the ability to listen and promote authentic conversation in the Spirit; a readiness to change, to embrace the Paschal dynamic of death and resurrection also with respect to the concrete forms that the life of the Church takes; training in cultural discernment when local sensibilities and spirituality appear to be at odds, and in the accompaniment of people from different cultures.

Question for discernment

How can we proclaim the Gospel effectively in different contexts and cultures, in order to foster the encounter with Christ for the men and women of our time? What bonds can we establish with the adherents of other religions to build a culture of encounter and dialogue?
Suggestions for prayer and preparatory reflection
1) What tools do local Churches use to read the cultures in which they are embedded?
How can they, in the light of the Gospel, respect and value the cultures of the different
local contexts? What opportunities can they create to re-read the teachings of the
Church in the light of local cultures?
2) What spaces are available for minority and migrant cultures to find expression in
the local Churches?
3) Various Dioceses, Episcopal Conferences, and Continental Assemblies have expressed
the wish to be able to re-articulate community life and especially the liturgy in accordance
with local cultures. What synodal dynamic can we put in place to meet this desire?
4) How can formation in cultural discernment be promoted? How do we foster,
educate and give recognition to the charisms and vocations of “translators”, i.e. those
who help build bridges between religions, cultures and people?
5) What gestures of reconciliation and peace with other religions do we feel called to
make? How do the Churches deal constructively with prejudices, tensions and conflicts?
How can we bear witness to the Gospel in countries where the Church is in the minority,
without weakening our witness to the faith, but without needlessly exposing Christians
to threats and persecution?
6) How can the Church engage Western culture and other cultures, including within
the Church, in a manner that is frank, prophetic and constructive, and avoiding all forms
of colonialism?
7) For some, secularised society is a threat to be opposed, for others a fact to be
accepted, and for still others a source of inspiration and an opportunity. How can the
Churches remain in dialogue with the world without becoming worldly?
8) How can we create opportunities for discernment within digital environments?
What forms of collaboration and what structures do we need to create for the purposes
of evangelisation in an environment that lacks a territorial dimension?

9 August: God loves us as we are.

I spent the early evening of my day off on Thursday watching live coverage of the young people welcoming Pope Francis, as they gathered in the Edward VII park in Lisbon. This was World Youth Day 2023. It was an amazing spectacle to see: over 500,000 young people from all over the world expressing, with great joy, their delight in being together and welcoming the Holy Father. After some joyous music and choreography, there was a reading from the Gospel of St Luke — when Jesus sent the disciples out in pairs, saying: The harvest is great but the labourers are few. Ask the Lord of the harvest to send labourers to bring in the harvest and I am sending you like lambs among wolves.

In his homily Pope Francis spoke to the young people, but his words are for all of us. He told the young people that they are not here, in Lisbon, by accident:

‘The Lord has called you. From the very beginning of your life Jesus has called you by name. The words “I called you by name” are written in your hearts. Each of us is called by name. Think on this: “Jesus called me by my name”. From the first moment of our existence we are called because we are loved. We are born because we are loved. We are precious children in the eyes of God. This makes us unique, and an original masterpiece, whose beauty we are only beginning to glimpse. Dear young people, at this World Youth Day let us help one another to recognise this fundamental reality. This is true despite the fact that our eyes are clouded by negativity and dazzled by so many distractions.’

The Pope assured the young people that:

‘God’s heart beats uniquely for you. Let us recognise that we are loved just as we are not as we would like to be. This is the starting point of our lives: that we are loved as we are’.

He went on to say:

‘If God calls you by name you know it means that for him you are not a number but a face. You are precious.’

He pointed out that:

‘Many people know your name but do not call you by name. Your name is known. It appears on social networks and is processed by algorithms that are associated with likes and preferences which are useful for market research; yet it does not begin to approach you in your uniqueness. How many wolves hide behind false smiles, when say they know you yet they do not love you? They insist they believe in you, and that you will become someone, but then abandon you when you do not matter. They show themselves for what they are — vain, superfluous, and surrogate things that leave us empty inside.’

The Pope reminded the young people that Jesus is different:

‘He trusts you, for him you truly matter. Each one of us matters. We are not a community of the perfect, but we are called as we are — with our problems, with our limitations, with all of our joys, and our wish to become better.’

He ended by saying,

‘In the church there is space for all as we are. There is room for everyone.’

I believe this is a very important message for all — not just the young — at this time. God loves us as we are and not as society wishes us to be.

Canon Father AnthonyParish Priest

Help Spread the Word……

4 August: Praying with Pope Francis: for World Youth Day.

We pray that the World Youth Day in Lisbon will help young people to live and witness the Gospel in their own lives.

These young people were at the World Youth Day in Krakow in 2016.

Getting together in their thousands, welcomed to families across Poland before the event, hiking in the Tatra mountains afterwards, spirits were lifted by the Spirit.

Shared meals, afterwards, no doubt, talking into the night;

Amazing liturgies and catechesis, Pope Francis there in person to be with the young Christians; a heady brew of experiences to set them up for life’s rainy days. These Polish pilgrims were on their way through central Krakow (below) singing in the rain. May zeal become persevering commitment!

Pope Francis has recorded a message for World Youth Day.

26 July: A document of the whole Church, II; Pilgrimage & Journeys XIII

Gathering the People of God

Pope Francis recalled how “the path to christian unity and the path of synodal conversion of the Church are linked”. Highlighting this close connection, the announcement of an Ecumenical Prayer Vigil, next September 30 in St. Peter’s Square, to which he invited “brothers and sisters of all Christian confessions” and with which “we will entrust to God the work of the XVI Ordinary General Assembly of the Synod of Bishops”.

With this announcement, Pope Francis wanted to recall the eminently spiritual and ecumenical character of the synodal process “The journey of synodality… is and must be ecumenical, just as the ecumenical journey is synodal” (Audience to His Holiness Mar Awa III, 19.11.2022).

To the young people who will come to Rome to participate in the ecumenical vigil, the Pope announced that there will be a special programme for the whole weekend (from Friday evening to Sunday afternoon) organised by the Taizé community. They will be hosted by parishes and communities in Rome.

The initiative entitled “Together – Gathering of the People of God” is intended to be a time of listening, sharing, fraternity, unity and peace.

For more information

• Official website: www.together2023.net

• Facebook / Twitter / Instagram : @30Sept2023 | #Together2023

The Synodal Process in the Vicariate of Arabia involved 150.000 participants

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• 
• Accepting the official invitation of His Majesty King Hamad bin Isa Al Khalifa, Pope Francis makes his historic visit to the Kingdom of Bahrain (3 – 6 November 2022).
  
  During his stay in the country, the Holy Father will address the Bahrain Forum for Dialogue, a conference that will focus on the theme “East and West for Human Coexistence”.

This report is encouraging but perhaps rather shaming for the rest of us.

(Transcription of the Video) Hi, I am Mathew Thomas coming from the United Arab Emirates. I am representing the two vicariates, the vicariate of Southern Arabia and the vicariate of Northern Arabia. In the Southern and Northern Arabia, we have seven countries; the United Arab Emirates, Oman, Yemen, Bahrain, Kuwait, Qatar and Saudi Arabia. So we had a very beautiful synodal experience actually in our vicariates. We have almost one hundred and fifty thousand people as participators in the Synod. After the inaugural mass, there was a team – actually a team constituted by the bishop, a five-member team – to coordinate the synodal activities in the vicariate and in each and every parish we had a parish synod coordinator. So in every parish we had Synod, the parochial Synod. For all communities we have people from all over the world in our vicariates, from almost hundred and fifty countries, different nationalities, different cultures, different tribes, and people from all communities, ministries, and sodalities took active part in the synodal process. The fasten foremost, we gave importance that the message of Synod should reach to each and every one, the message of the Synod, so the bishop-there was a video from the bishop which was circulated among all the parishioners and there are other videos we’ve prepared to educate the people about the Synod. And also we had an e-mail send to all the registered members, even to assemblies and to e-mail, the communication was sent to all the parishes. So finally as a result all one hundred and fifty thousand people participated in the Synod. Among this hundred and fifty thousand around thirty thousand are catechists and children. We have in our vicariate around fifty thousand catechists and children, and all they have participated in the Synod. And also there were a really active participation of the youth in the Synod. And to reach out to the voiceless, as our Pope Francis say, to reach out to the voiceless we have assigned the Jesus Youth Movement, a pontifically approved movement very active in our vicariate, they have a ministry called the Outreach Ministry, so the Outreach Ministry of the Jesus Youth were assigned to reach out to the people who live in the labor camps for majority of our people in our vicariate lives in the camps. They can’t come to the church on a regular basis. So these volunteers from the Jesus Youth visited each and every labor camps, met them individually, and spoke to them about the Synod, explained them about the Synod and what do the Church expect from them, all that, and they have participated because we had a questionnaire in different languages. So that was what was explained to them and they all helped participators. And also the Samaritan Ministry a charity wing of the church in the vicariate, they were assigned to meet the housemates, the hundreds of housemates were contacted, you know, personally they went and met them and collected their opinion, their feedback from them. So that was also a very beautiful experience and also we’ve contacted some of the people who left the catholic faith. Went to them, you know, like to ask them what is there opinion about the church, you know. And one very interesting thing is that the participation of the children, the catechist and children, very actively they participated and they were explaining how they want the Church to be loved and respected in the world. That was really a very beautiful thing and also I have to mention about the church in Yemen, the tiny church in Yemen, we have around four hundred catholics in Yemen, it is a war-torn country people are facing a lot of issues; where so many sisters of the missionaries of charity were martyred in the previous years. And all of them have participated in the Synod and they sent their Synod report. We had several interactions with them, online, through online media, so that was another wonderful experience. And I would like to share another experience that the youth from the Jesus Youth Movement, they visited the fishermen from one of the areas in Vasinkaima so they are actually not going to church for two or three years because of bad experience they had from the parish. Initially they were not willing to associate with the youth but later then they frequently went, visit them, talked to them, convinced them, you know, listened to them and finally they are regularly going to the church for the mass and other services. That is the fruit of the Synod. So this is what I just want to share like we had a very beautiful experience of the Synod and we are going to continue with the synodal process. Then another thing that the synodal team of the vicariate had decided to make a report to the bishop because from each parish we got a report. So based on that report what we need to implement in our parish, what are the areas that we need to improve. That report is given to the bishop for the bishop to continuously monitor with the parish priest and to see that the suggestions from the people are answered. Thank you.

7 February: Pope Benedict’s Angelus IV.

Pope Leo XIII

There is a tradition for the Pope to greet pilgrims at Angelus time, around midday, and share a few thoughts, often on the readings for the day. We are glad to offer a selection from Pope Benedict XVI’s reflections, aimed at a general audience rather than academic theologians. Sometimes there are interesting asides addressed to particular groups of pilgrims, showing Benedict’s human side. Another from the Papal Residence at Castel Gandolfo, rarely visited by Pope Francis, dated 5 September 2010

Dear Brothers and Sisters,

First I would like to apologize for arriving late! I have just returned from Carpineto Romano where, 200 years ago, Pope Leo XIII, Vincenzo Gioacchino Pecci, was born. I thank the Lord for having been able to celebrate the Eucharist with his fellow citizens on this important anniversary. I now wish briefly to present my Message published a few days ago addressed to the young people of the world for the 26th World Youth Day that will be taking place in Madrid in a little less than a year.

The theme I have chosen for this Message uses an expression from St Paul’s Letter to the Colossians: “Planted and built up in Jesus Christ, firm in the faith” (2: 7). It is definitely a proposal that goes against the tide! Indeed who today suggests to young people that they be “rooted” and “firm”? Rather uncertainty, mobility and volubility are extolled… all aspects that reflect a culture unsure about basic values, about the principles on whose basis to direct and regulate life. In fact, because of my experience and the contacts I have with youth I know well that every generation, indeed, every individual person, is called to take anew the path of the discovery of life’s meaning. And it is for this very reason that I chose to propose again a Message in the biblical style that evokes the images of a tree and a house. A young person, in fact, is like a growing tree: to develop healthily it needs deep roots which when stormy gales come will keep it firmly planted in the ground. The image of the building under construction also recalls the need for good foundations so that the house will be solid and safe.

And this is the heart of the Message: it is inherent in the words “in Christ” and “in the faith”. The full maturity of the person, his or her inner stability, are founded in the relationship with God, a relationship that passes through an encounter with Jesus Christ. A relationship of deep trust, of authentic friendship with Jesus, can give a young person what he or she needs to face life: serenity and interior enlightenment, an aptitude for thinking positively, broadmindedness with regard to others, the readiness to pay in person for goodness, justice and truth. One last and very important aspect: in order to become a believer a young person is supported by the faith of the Church; if no one is an island, neither is the Christian who discovers in the Church the beauty of faith shared with others in brotherhood and in the service of charity.

My Message to young people is dated 6 August, the Feast of the Transfiguration of the Lord. May the light of Christ’s Face shine in the heart of every young person! And may the Virgin Mary accompany and protect communities and youth groups towards the important Meeting in Madrid in 2011.

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After the Angelus:

I address a special Greeting to the community of Castel Gandolfo which is celebrating today the feast of its Patron, St Sebastian, and I willingly extend it to the delegation that has come from Châteauneuf du Pape. I wish you all a good Sunday.

Caritas Newsletter, December 2022

CSAN Newsletter Advent 2022 Advent is a continuous call to hope: It reminds us that God is present in history to lead it to its ultimate goal and to its fullness, which is the Lord Jesus Christ. – Pope Francis Welcome from the CEO Welcome to the re-launched CSAN newsletter. To all our subscribers, thank you for your patience. It has been a time of transition in the team, but we’re now good to go again and we’re hoping to bring you a newsletter at least quarterly. Your feedback is always welcome. If you have any suggestions for the newsletter, or stories of social action in the Catholic community you think we should feature, please email us at admin@csan.org.uk with Newsletter in the subject box. We are now in the season of Advent, the season of hope. It can be difficult in the face of hardship and struggle to believe in hope. It can sound like a pious cliché, if it is only some vague aspiration that somehow things will get better. Christian hope is rooted in the reality of the Incarnation, the Word of God made flesh in the poverty of a manger in Bethlehem. Our hope is in the Good News of Jesus, a vision for a new way of being human and belonging, a vision of a kingdom of love, justice and peace. As Christians we don’t just sit around waiting for that to happen. We are part of making it happen. We are ambassadors for that Good News. May God bless all your work for the kingdom this Advent. You will find more information and resources on the season on Advent at the Bishops’ Conference website: https://www.cbcew.org.uk/advent/ Raymond Friel Cost of Living Crisis What has been exposed by the pandemic and the cost of living crisis is what was there all along, hidden in plain sight. Vast inequality between the most wealthy and the poorest, public services in a state of collapse after years of underinvestment (despite the brief springtime of appreciation during lockdown), millions of people living in poverty and isolation. We were not in a strong position when the situation worsened. We can see this all too clearly now as the UK is the slowest of the developed countries to recover from the pandemic. Our member charities know this reality. They work on the front line of disadvantage every day and report steeply rising levels of need for the basics of life, as well as more and more need for mental health support. So what can we do, what should we do? Christians have always responded to need, since the very first days of the Church. People in parishes all over England and Wales are mobilising to meet the humanitarian crisis in our country. Our charities are always looking for volunteers. If you’d like to find out more about the inspiring range of work they do, please visit our website:  https://www.csan.org.uk/member/. A major part of our work in the coming months will be sharing stories form our members, case studies of the work they do and the impact they have. We will feature testimonies from volunteers and project workers as well as the voices of lived  experience, glimpses into the reality of what it is like to live without access to the basics for a dignified life. The Catholic tradition has always insisted on justice as well as charity. In September of this year, the Bishops’ Conference Department for Social Justice published a Briefing Paper on the cost of living crisis. The paper included specific ‘asks’ of the government. You can read the full paper here: https://www.cbcew.org.uk/briefing-cost-of-living-crisis/. In our Cost of Living campaign we invite the Catholic community to write to their MPs with a version of these ‘asks’ modified in the light of the Chancellor’s Autumn Statement on 17 November. You will find more about how to get involved in our campaign here: https://www.csan.org.uk/cost-of-living-crisis/. Homes for Ukraine The other major initiative we are involved in this winter is the Homes for Ukraine matching service. This is a partnership between CSAN member St John of God Hospitaller Services and CSAN. The service brings together those in this country who are willing to host and those Ukrainian families who are looking for a home to live in, having been displaced by the brutal war in their homeland. Not everyone at this difficult time will have the means to host a visiting family, but for those who do, we would urge you to consider this opportunity to put faith into action by welcoming the stranger. You will find more information about the service here: https://sjog-homesforukraine.uk/ Aspiring Leaders’ Conference In June of this year, the first cohort of CSAN’s new ‘Aspiring Leaders’ programme gathered at the Royal Foundation of St Katharine’s in London for their first residential. The programme is designed for those who aspire to a leadership role in a Catholic setting. There were twenty participants in total drawn from a range of CSAN member organisations, and one participant from Caritas Europa. They were supported in learning groups by four facilitators, all experienced CEOs and Directors from the CSAN network.   Read More Clifton Diocese joins the Network Clifton Diocese is the Catholic diocese covering the West of England and includes the City and County of Bristol, the counties of Gloucestershire, Somerset, Wiltshire, North Somerset, South Gloucestershire and Bath and Northeast Somerset.We spoke with Jason Charewicz, Caritas and Environmental Officer to find out more about their work. Read More Caritas Salford on the Cost of Living Crisis Find out about what Caritas Salford are observing and how they are responding to the situation in the Northwest of England, including details on their #BeeThere campaign this Advent. Caritas Salford is seeing significantly increased demand for support across its services, as it responds to people facing acute crisis this winter. Read More Pact wins new contracts Pact is a national Catholic charity that supports prisoners, people with convictions, and their children and families, by providing caring and life-changing services at every stage of the criminal justice process: in court, in prison, on release, and in the community.  Read More Don’t underestimate the long-term impact of the war in Ukraine, says Bishop Bishop Kenneth Nowakowski, Bishop of the Ukrainian Catholic Eparchy of the Holy Family of London, talks about the devastating impact of the war but also the solidarity and welcome many people have shown throughout our lands to Ukrainians fleeing the war.  Bishop prays for the 27 migrants who perished in the English Channel a year ago It’s a year since the tragic deaths of 27 migrants in the English Channel – the worst-ever migrant tragedy in that body of water. Bishop Paul McAleenan has offered his prayers for the victims and their families, stressing that we have a “collective responsibility” to uphold the human dignity of migrants and refugees. 03 December 2022 International Day of Persons with Disabilities 10 December 2022 Human Rights Day, the anniversary of the Universal Declaration of Human Rights 20 December 2022 International Human Solidarity Day 28 December 2022 Feast of the Holy Innocents 01 January 2023 World Day of Peace 08 February 2023 Feast day of St Josephine Bakhita, World Day of Prayer, Reflection and Action Against Human Trafficking.  2022 Caritas Social Action Network. All rights reserved. Address: Romero House, 55 Westminster Bridge Road, London, SE1 7JB Website: www.csan.org.uk Want to change how you receive these emails? You can update your preferences or unsubscribe from this list. 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