Group items tagged

“The verdict is a big, big shock for us,” Father Vattoly said. “But we will continue the fight against the notorious system of the church, which throws its weight behind perpetrators of injustice like Franco Mulakkal.”

The nun, who belongs to the Missionaries of Jesus religious order, first brought her accusations to the church authorities in January 2017. She approached nearly a dozen church officials, including bishops, a cardinal and representatives of the Vatican.

Just before Bishop Mulakkal was arrested and briefly detained in September 2018, the church removed him from his administrative duties in the northern Indian city of Jalandhar, where he had been serving.

weeks after Pope Francis acknowledged that the sexual abuse of nuns by priests was a continuing problem within the church.

The bishop was charged with raping the nun nine times between 2014 and 2016, during visits he made to Kerala. He was also charged under laws against intimidation, illegal confinement and unnatural intercourse.

Calls were made for the bishop to resign after he was accused of lying under oath about his spending.

He was criticised for a first-class flight to India to visit the poor.

It was in Germany that Martin Luther launched the Reformation five centuries ago in response to what he said were excesses and abuses within the Church.

Pope Francis has also signalled his intention to clean up the Vatican's finances, appointing a commission to advise him on reforms.

Even among those of us who boldly proclaim our dissent from Catholic teachings on abortion, the church still holds great power. That power has been on display since President Biden, a devout Catholic, won the 2020 election. The U.S. bishops immediately fell back on the trope of threatening to deny him and other elected officials, like the House speaker, Nancy Pelosi, access to communion because they support abortion rights.

Though these punishments have long existed as idle warnings, the issue recently escalated: The U.S. bishops plan to vote at their next assembly in June on whether they can formalize this response. To its credit, even the Vatican, under Pope Francis, has expressed reservations about the American bishops’ latest maneuver.

It’s no accident that Mr. Biden still has not uttered the word “abortion” since his election and his administration often uses euphemisms like “women’s health care,” “choice,” “bodily autonomy” and “reproductive rights.”

Abortion isn’t the only issue where there is a chasm between what the clergy preaches and what the laity believes and practices. The Catholic Church is the only major religious institution that opposes the use of contraception and reproductive technologies like in vitro fertilization.

Catholic organizations have spent years in the Supreme Court making claims to religious liberty that have stripped away U.S. women’s rights to free contraceptives, workplace protections and access to health care.

It’s the basis for the hierarchy’s demand that a woman be forced to carry a pregnancy to term, even one that resulted from rape or one that threatens her life. It’s also the specter that makes women forgo hysterectomies because, we are told, it’s better to endure suffering than lose the possibility of giving birth.

Women, in other words, are reduced to vessels, one in which the potential, theoretical life that might be is privileged over the living, breathing person at risk.

Understanding the motivations behind these doctrines is important, even for the unchurched, because giving pregnant people the legal right to have control and agency over their bodies translates to other aspects of their lives, namely the capacity to claim political, economic and social autonomy.

“It is insufficient,” Federica Tourn, a member of a recently created umbrella group called ItalyChurchToo, said Friday. “Why didn’t they order up a completely independent investigation? It’s one thing to give third parties access to documentation and archives, quite another to let the church decide what gets to be seen.”

In 2019, Pope Francis held a landmark meeting at the Vatican on clerical sexual abuse and called “for an all-out battle against the abuse of minors.” But the Italian church still dragged its feet.

will only analyze cases reported to local church centers from the years 2020-21, essentially “only a small percentage of reported cases of abuse,”

“I was abused in 1980, so I wouldn’t qualify,” he said.

Critics of the Italian bishops’ plan said that capping the investigation to the past 22 years risked leaving out thousands of cases.

“We have nothing to fear by telling the truth,” he said. “The truth will set us free.

There is a kind of reluctance to deal with this phenomenon because politics knows that it is going against the church and in Italy the church is still a point of reference.”

His voice was a powerful force for nonviolence in the anti-apartheid movement, earning him a Nobel Peace Prize in 1984.

“You are overwhelmed by the extent of evil,” he said. But, he added, it was necessary to open the wound to cleanse it. In return for an honest accounting of past crimes, the committee offered amnesty, establishing what Archbishop Tutu called the principle of restorative — rather than retributive — justice.

Archbishop Tutu preached that the policy of apartheid was as dehumanizing to the oppressors as it was to the oppressed. At home, he stood against looming violence and sought to bridge the chasm between Black and white; abroad, he urged economic sanctions against the South African government to force a change of policy.

But as much as he had inveighed against the apartheid-era leadership, he displayed equal disapproval of leading figures in the dominant African National Congress, which came to power under Nelson Mandela in the first fully democratic elections in 1994.

“many, too many, of our people live in grueling, demeaning, dehumanizing poverty.”

“We are sitting on a powder keg,” he said.

The cause of death was cancer, the Desmond and Leah Tutu Legacy Foundation said, adding that Archbishop Tutu had died in a care facility.

“I think we are at a bad place in South Africa,” Archbishop Tutu told The New York Times Magazine in 2010, “and especially when you contrast it with the Mandela era. Many of the things that we dreamed were possible seem to be getting more and more out of reach. We have the most unequal society in the world.”

This government, our government, is worse than the apartheid government,” he said, “because at least you were expecting it with the apartheid government.”

In elections in 2016, while still under the leadership of Mr. Zuma, the party’s share of the vote slipped to its lowest level since the end of apartheid. Mr. Ramaphosa struggled to reverse that trend, but earned some praise later for his robust handling of the coronavirus crisis.

Politics were inherent in his religious teachings. “We had the land, and they had the Bible,” he said in one of his parables. “Then they said, ‘Let us pray,’ and we closed our eyes. When we opened them again, they had the land and we had the Bible. Maybe we got the better end of the deal.”

Although Archbishop Tutu, like other Black South Africans of his era, had suffered through the horrors and indignities of apartheid, he did not allow himself to hate his enemies.

He coined the phrase “rainbow nation” to describe the new South Africa emerging into democracy, and called for vigorous debate among all races.

Archbishop Tutu had always said that he was a priest, not a politician, and that when the real leaders of the movement against apartheid returned from jail or exile he would serve as its chaplain.

While he never forgot his father’s shame when a white policeman called him “boy” in front of his son, he was even more deeply affected when a white man in a priest’s robe tipped his hat to his mother, he said.

But Archbishop Tutu did not stay entirely out of the nation’s business.

When Desmond was hospitalized with tuberculosis, Father Huddleston visited him almost every day. “This little boy very well could have died,” Father Huddleston told an interviewer many years later, “but he didn’t give up, and he never lost his glorious sense of humor.”

After his recovery, Desmond wanted to become a doctor, but his family could not afford the school fees. Instead he became a teacher, studying at the Pretoria Bantu Normal College and earning a bachelor’s degree from the University of South Africa. He taught high school for three years but resigned to protest the Bantu Education Act, which lowered education standards for Black students.

By then he was married to Nomalizo Leah Shenxane, a major influence in his life

He was named Anglican dean of Johannesburg in 1975 and consecrated bishop of Lesotho the next year. In 1978 he became the first Black general secretary of the South African Council of Churches, and began to establish the organization as a major force in the movement against apartheid.

Under Bishop Tutu’s leadership, the council established scholarships for Black youths and organized self-help programs in Black townships. There were also more controversial programs: Lawyers were hired to represent Black defendants on trial under the security laws, and support was provided for the families of those detained without trial.

A month after he was awarded the Nobel Peace Prize in 1984, Desmond Tutu became the first Anglican bishop of Johannesburg when the national church hierarchy intervened to break a deadlock between Black and white electors. He was named archbishop of Cape Town in 1986, becoming spiritual head of the country’s 1.5 million Anglicans, 80 percent of whom were Black.

“I am a man of peace, but not a pacifist.”

In 2021, as he approached his 90th birthday, he pitched into a fraught debate as disinformation about coronavirus vaccines swirled.

He remained equally outspoken even in later years. In 2003 he criticized his own government for backing Zimbabwe’s president, Robert Mugabe, who had a long record of human rights abuses.

On his frequent trips abroad during the apartheid era, Archbishop Tutu never stopped pressing the case for sanctions against South Africa. The government struck back and twice revoked his passport, forcing him to travel with a document that described his citizenship as “undetermined.”

Still, when the Truth and Reconciliation Commission issued its final findings in 2003, Archbishop Tutu’s imprint was plain. It warned the government against issuing a blanket amnesty to perpetrators of the crimes of apartheid and urged businesses to join with the government in delivering reparations to the millions of Black people victimized by the former white minority government.

Archbishop Tutu officially retired from public duties in 2010. One of his last major appearances came that year, when South Africa hosted the World Cup

But he did not retreat from the public eye entirely. In June 2011, he joined Michelle Obama at the new Cape Town Stadium, built for the tournament, where she was promoting physical fitness during a tour of southern Africa.

In an interview in the early 1980s, he said: “Blacks don’t believe that they are introducing violence into the situation. They believe that the situation is already violent.”

“There is nothing to fear,” he said. “Don’t let Covid-19 continue to ravage our country, or our world. Vaccinate.”

Bishop Curry said that despite the “overwhelming” vote against his church, he saw signs of openness to change from the primates. “If this is of God, things will change in time,” he said. “And it may not be fast. I don’t know how long. But I know in my lifetime I’ve seen things change that I didn’t believe would ever change.”

But the presiding bishop of the Episcopal Church, Michael B. Curry, said in a telephone interview that he did not expect his church to reverse the decision it made last summer to permit same-sex marriages and to change the definition of marriage so that it was no longer defined by gender.

But Archbishop Welby said that the church’s provinces, while autonomous, were “interdependent” and obligated to one another not to deviate from doctrine. “And if you simply ignore that, there will be consequences,” he said.

The archbishop of Canterbury said there was no clarity about what would happen if the Americans did not reverse course and the Canadians moved to affirm gay marriage. “We’ll cross that bridge when we get to it,” he said at the news conference.

He also announced that he intended to hold the next international assembly of Anglican bishops, known as a Lambeth Conference, in 2020. With schism averted at least temporarily, Archbishop Welby said that Friday, the primates agreed to join discussions with the Coptic Church leader, Pope Tawadros II, and Pope Francis, leader of the Roman Catholic Church, to set a common date for Easter.

The head of the Church, the Pope, had been the most august witness of the coronation of the usurper; and Pius VII retained, to his dying day, a weakness for Bonaparte.

Hence, the attempts to restore what was left of confiscated church property, to endow the Church and not merely carry its expenses on the budget; hence the unsuccessful effort to replace the Concordat of 1802 by that which Francis I had made in 1517

Neither Louis XVIII nor Charles X fell into the fatal mistake made by Louis XV and Louis XVI, of barring promotion to roturiers—no commoner bishop was appointed after Massillon down to 1789. But efforts were made to “décrasser l'épiscopat”; and, by 1830, most bishops were nobles and legitimists

The great problem of the restored Church of France was the pastoral clergy. All through the years of the Consulate and Empire, the old priests, ordained before 1789

In some regions, faith was lively. But in others the thread of Christian life had been cut; a generation had grown up that knew little of the old faith. Churches had been pillaged, destroyed, secularized

There might seem few follies left to commit; but Charles X was a true kinsman of James II.

Yet Louis XIV and even Bossuet were irrelevant to the new situation of the Church of France. The parallel with James II was close. High church and Dissenters were alike alienated. So were less serious bodies of opinion. The zealous Sosthene de la Rochefoucauld was busy putting fig leaves on statues and lengthening the skirts of ballet dancers and, belatedly, the Prefect of Police was suppressing illegal brothels. Both measures alienated the studious youth of Paris, as did the attack on the Empire promenade in London their kin some half-century ago

the House of France now had an heir; for the birth of the enfant du miracle, the posthumous child of the Due de Berry, cut out the hated Due d’Orléans, on whose accession so many “liberal” hopes had been quietly placed. The birth of the Due de Bordeaux, better known as the Comte de Chambord, repeated the history of the English restoration

But the easy, legal transition from the elder to the younger branch, from the Bourbons who had learned nothing to the Bourbons who had come to terms with the modern world of the Revolution, was made impossible

Charles X, to universal surprise, showed in the first few months of his reign a talent for winning popularity that had been hidden while he was a chief of a political faction. Chateaubriand, Scott, Byron himself, and the efflorescence of new literary taste that we call the romantic movement, all worked to reconcile the young to the traditional monarchy

But, even in 1825, the ritual of the anointing aroused anti-clerical suspicions, as the royal mourning for Louis XVIII had aroused absurd suspicions that the new king was a “secret bishop” because he wore violet, the mourning colour of the House of France. Worse still was the impression made by Charles X’s walking in a jubilee procession, submissive to the clergy.

The conquest of Algiers, with all its immense and, at this moment, undecided consequences, is a great event in French history, even if the successful intervention in Spain is only remembered because the storming of the Troca-dero brought a new name into the nomenclature of French architecture

The faults and follies of the Restoration, serious enough even under Louis XVIII, were intolerable for the intelligent observer under Charles X. But, under these kings, France had a government that was “digne et probe.” Not many French governments since then have been able to claim as much.

"It is a safe vaccine," says the Rev. Kirtley Yearwood, the hospital's chief mission officer. "It has a wonderful record as far as being able to prevent serious illness and hospitalization. Those are very remote cell lines. It's not a primary concern when you have the greater issue of saving lives."

Large churches like the Southern Baptist Convention and the Assemblies of God, which have provided an organizing base for the Christian right, are losing members.

The election outcome was also sobering news for Catholic bishops, who this year spoke out on politics more forcefully and more explicitly than ever before, some experts said. The bishops and Catholic conservative groups helped lead the fight against same-sex marriage in the four states where that issue was on the ballot. Nationwide, they undertook a campaign that accused Mr. Obama of undermining religious liberty, redoubling their efforts when a provision in the health care overhaul required most employers to provide coverage for contraception. Despite this, Mr. Obama retained the Catholic vote, 50 to 48 percent, according to exit polls, although his support slipped from four years ago.

solid majorities of Catholics supported same-sex marriage, said Dr. Jones, the pollster.

Francis has chosen to use the global spotlight to focus instead on the church’s mandate to serve the poor and marginalized.

The interview is the first time Francis has explained the reasoning behind both his actions and omissions.

“A person once asked me, in a provocative manner, if I approved of homosexuality,” he told Father Spadaro. “I replied with another question: ‘Tell me: when God looks at a gay person, does he endorse the existence of this person with love, or reject and condemn this person?’ We must always consider the person.”

The interview also serves to present the pope as a human being, who loves Mozart and Dostoevsky and his grandmother, and whose favorite film is Fellini’s “La Strada.”

the chameleon-like Francis bears little resemblance to those on the church’s theological or political right wing.

I have never been a right-winger,” he said. “It was my authoritarian way of making decisions that created problems.”

The pope said he has found it “amazing” to see complaints about “lack of orthodoxy” flowing into the Vatican offices in Rome from conservative Catholics around the world. They ask the Vatican to investigate or discipline their priests, bishops or nuns. Such complaints, he said, “are better dealt with locally,” or else the Vatican offices risk becoming “institutions of censorship.”

Asked what it means for him to “think with the church,” a phrase used by the Jesuit founder St. Ignatius, Francis said that it did not mean “thinking with the hierarchy of the church.” He said he thinks of the church “as the people of God, pastors and people together.”

“The church is the totality of God’s people,” he added, a notion popularized after the Second Vatican Council in the 1960s, which Francis praised for making the Gospel relevant to modern life, an approach he called “absolutely irreversible.”

In contrast to Benedict, who sometimes envisioned a smaller but purer church — a “faithful fragment” — Francis envisions the church as a big tent. “This church with which we should be thinking is the home of all, not a small chapel that can hold only a small group of selected people,” he said. “We must not reduce the bosom of the universal church to a nest protecting our mediocrity.”

Life moves on. As the poet James Russell Lowell once put it more than a century ago: "New occasions teach new duties, Time makes ancient good uncouth." I am ready now to claim the victory. I will from now on assume it and live into it. I am unwilling to argue about it or to discuss it as if there are two equally valid, competing positions any longer. The day for that mentality has simply gone forever.

From the beginning, Byzantium manifested highly creative and original impulses to re-fashion rich, pre-existing traditions. Its inner Greek fire came from a unique combination of traits. When Constantine created his new capital, he brought together Roman administrative skills, law and military traditions; the Hellenic wisdom long sustained by ancient Greek education; and the dynamic new Christian belief (which later became the state's driving force).

The city quickly generated a highly sophisticated work force. Its artisans produced the Mediterranean world's most elegant silks, carved ivories and gold enamels. Its engineers constructed the immense walls that kept all enemies out of Constantinople until 1204. The recent excavations of the harbor of Theodosius (today Yenikapi) have yielded more than 30 boats and their cargoes and shown how the capital attracted traders and craftsmen from across the Mediterranean. Venice, Genoa and Pisa established quarters within the city, while Syrian and Russian merchants stayed in particular residences when they came to trade. In the 1090s, as the western forces of the First Crusade arrived at Constantinople, they were overcome with awe at the wealth and sophistication of the eastern capital, the like of which they had not even imagined. The city was larger than any in Western Europe, with a population of about 500,000— a level not attained by Paris until the 17th century.

The Byzantines knew that negotiating peace terms was infinitely preferable to risking the loss of highly trained and hard-to-replace fighting forces. By developing a trained service of diplomats—a typical embassy would comprise a general, a bishop and a high-ranking eunuch, accompanied by secretaries with records of past negotiations—the empire nurtured the skills we associate with a modern state.

Mr. Harris provides a sympathetic reading of the civil wars and conflicts engendered by the empire's fundamental problem in this era: how to balance Byzantine traditions with the need for military aid from the West in order to confront the Ottoman Turks.

Both Peter Heather's "Empires and Barbarians " (2009), although it only treats the first millennium A.D., and John Darwin's "After Tamerlane: The Rise and Fall of Global Empires, 1400-2000 " (2007) consider Byzantium in such a comparative perspective.

it always had to balance the two very distant fronts with the immense lines of communication and logistical support extending from the Caucasus to the Adriatic.

The last phase of Byzantine power, from 1261 to 1453, was marked by military failure and shrinking control but also by a great cultural explosion.

historians established, half a century ago, how difficult Byzantium's position was between aggressive states east and west.

Copyright 2011 Dow Jones & Company, Inc. All Rights Reserved This copy is for your personal, non-commercial use only. Distribution and use of this material are governed by our Subscriber Agreement and by copyright law. For non-personal use or to order multiple copies, please contact Dow Jones Reprints at 1-800-843-0008 or visit www.djreprints.com More In Books Email Printer Friendly Order Reprints

The empire checked the first great wave of Muslim expansion in the 630s, and by 740 a more secure border with the caliphate in Damascus was established at the Taurus mountains in southeastern Turkey.

Ever since the liberal Episcopal Church in America consecrated Canon Gene Robinson - a divorced man in a gay relationship - as bishop of New Hampshire in November 2003, sniping within the Communion has intensified.

"It would not be good if the Church is unable to set an example to the world of showing how we can love one another and disagree profoundly, because we are brought together by Jesus Christ, not by our own choice."

"There's nothing I can do if people decide that they want to leave the room. It won't split the communion."

Given the fractious Primates' meetings of the past, the Archbishop of Canterbury has done well simply in persuading all 38 to meet around one table, using much of the personal capital he built up during his visits to every single Anglican province around the globe.

The more liberal provinces that are open to changing Church doctrine on marriage in order to allow for same-sex unions include Brazil, Canada, New Zealand, Scotland, South India, South Africa, the US and Wales.

A spokesman for the archbishop added the meeting would be an opportunity for national churches to decide their approach to the next Lambeth Conference - the once-in-a-decade gathering of the worldwide Anglican bishops.

A letter sent recently by more than 100 senior Anglicans to the Archbishops of Canterbury and York urging them to ensure the Church repents for "discriminating" against lesbian and gay Christians will be discussed too. It called for the Church to acknowledge members around the world have been treated as "second-class citizens".

Prior to the event, retired Army Lt. Col. Barnard Kemter had given a copy of his speech to the chair of the Memorial Day Parade committee and president of the Hudson American Legion Auxiliary, and she asked Kemter to remove a specific part of the speech regarding Black people's historical role in the holiday, the Legion said.

CNN has reached out for comment from Lee-Bishop Post 464, the post officer who resigned and the committee chairperson.The action taken by Post 464 "constitutes a violation of the ideals and purposes of the American Legion," the news release said.

State Rep. Casey Weinstein, a Democrat, who has called for action from the American Legion Department of Ohio, praised the decision in a tweet, saying the Legion had "handled the racist censorship of Lt. Col. Kemter with the seriousness it deserves. I am proud to accept their invitation to re-up my membership in the Legion as an at-large member of Department HQ Post 888."

Bätzing's diocese also updated its Facebook profile photo to an image of Limburg Cathedral surrounded by a rainbow, a symbol of the LGBT community, and the phrase "#LoveIsNoSin."Bätzing is the head of the German Bishops' Conference, the Catholic church's ruling body in Germany.

"We are here to bless, no matter how and no matter whom," Lentz said in a statement. "We want to be an open church where everyone feels at home."Since Friday afternoon the community has flown a rainbow flag with a phrase from Genesis 12:2 that reads: "You shall be a blessing."

While Pope Francis has frequently been praised for his welcoming tone toward LGBTQ people both within and outside the church, he approved the March 15 statement."The blessing of homosexual unions cannot be considered licit," wrote the Vatican's top doctrinal office, the Congregation for the Doctrine of the Faith.

Blessing same-sex unions, the Vatican says, would send a sign that the Catholic Church approves and encourages "a choice and a way of life that cannot be recognized as objectively ordered to the revealed plans of God."

Same-sex unions are the latest issue on which the German Catholic church has clashed with the Vatican in recent years.In 2019, it revealed plans for a two-year process of reckoning and reform, to rebuild public trust in the wake of a shocking report into child sexual abuse in the church.

Our age is still religious; it’s just made its peace with human appetites and all the varied ways they intertwine. From the sermons of Joel Osteen to the epiphanies of “Eat, Pray, Love,” our spiritual oracles still urge us to seek the supernatural, the numinous, the divine. They just dismiss the idea that the divine could possibly want anything for us except for what we already want for ourselves.

If Catholicism has a future in the Western world as something more than a foil, an Other and a symbol of the Benighted Past We Have Safely Left Behind, it needs its leaders to set an example that proves these voices wrong. Before anything else, that requires a generation of priests and bishops who hold themselves to a higher standard — higher than their immediate predecessors, and higher than the world.

In 1584, census takers in Antwerp discovered that the city had a larger proportion of “nones” than 21st-century America: a full third of residents claimed no religious affiliation.

De Tocqueville visited during a wave of religious revival, but he underestimated the degree to which some Americans held Christianity at arm’s length: the “infidel” Abraham Lincoln declined to join a church

America’s rates of church affiliation have long been higher than those of Europe — perhaps because of the First Amendment, which permitted a religious “free market”

. Rates of church attendance have never been as sterling as the Christian Right’s fable of national decline suggests. Before the Civil War, regular attendance probably never exceeded 30 percent, rising to a high of 40 percent around 1965 and declining to under 30 percent in recent years — even as 77 percent still identify as Christians and 69 percent say they are “very” or “moderately” religious, according to a 2012 Gallup survey.