Alarmed by three recent incidents of choking in the cafeteria, a Catholic
school set a new rule this week: Silence at lunch.
All three students are fine, but "if the lunch room is loud we cannot
hear if a child is choking," school Jeannine Fuller, principal of St. Rose of
Lima School, said in a letter to parents.
Any child who breaks the rule will be put in lunch detention the
following day, Fuller's letter said.
While affirming the belief that many people involved in social communications want to do what is right (cf. Pontifical Council for Social Communications, Ethics in Communications, 4), we must also recognize that those who work in this field confront "special psychological pressures and ethical dilemmas" (Aetatis Novae, 19) which at times see commercial competitiveness compelling communicators to lower standards. Any trend to produce programmes and products - including animated films and video games - which in the name of entertainment exalt violence and portray anti-social behaviour or the trivialization of human sexuality is a perversion, all the more repulsive when these programmes are directed at children and adolescents. How could one explain this ‘entertainment’ to the countless innocent young people who actually suffer violence, exploitation and abuse? In this regard, all would do well to reflect on the contrast between Christ who “put his arms around [the children] laid his hands on them and gave them his blessing” (Mk 10:16) and the one who “leads astray … these little ones” for whom "it would be better … if a millstone were hung round his neck" (Lk 17:2). Again I appeal to the leaders of the media industry to educate and encourage producers to safeguard the common good, to uphold the truth, to protect individual human dignity and promote respect for the needs of the family.
The men of St. Vincent de Paul Regional Seminary know many Americans think their choice is unconventional. But they think they represent a Catholic revival: a youthful, conservative, energetic, in-your-face love of God and the gospels.
"I want to be the coolest priest possible," said seminarian Michael Nixon, 24, who calls his life before seminary "wild and crazy."
The future priests know about the financial scandals, pedophilia accusations, girlfriends on the side and other lurid accusations that plague the church. Still, they are drawn to Jesus, the rhythm and majesty of Mass, the sacraments and the social work that they believe can change the world.
Parishes in Florida and across the country are in desperate need of these men. While the number of American priests has fallen from about 58,000 to about 42,000 over the past 40 years, the Roman Catholic Church has added almost 1,000 parishes. More than 3,000 churches lack a resident priest, according to Georgetown University's Center for Applied Research in the Apostolate.
St. Vincent de Paul's five-year graduate program, with 64 students, is designed for men who attended college but still need the theological grounding and real-world experience to minister to a parish. Owned by the seven dioceses of Florida, the 43-year-old seminary, surrounded by shopping centers and housing developments on Military Trail, offers theology courses, spiritual direction, retreats and community internships to its future priests.
Because of the shortage, the church has welcomed older men it may not have sought to recruit in years past. The average age at ordination has risen from 32 in 1984 to 38 in 2006.
There are many good people whose path to holiness is shaped by religious
individualism and private interpretation of what God has revealed. They are,
however, called Protestants. When an informed and committed group of Catholics,
such as the Archdiocesan Pastoral Council, comes up with an agenda for
discussion that is, historically, Protestant, an important point is being made.
Catholics assimilated to American culture, which is historically Protestant, are
now living with great tension between how their culture shapes them and what
their Catholic faith tells them to hold.
This is not surprising. Many writers who claim to be Catholic make names for themselves by attacking truths basic to our faith. Without the personal integrity that would bring them to admit they have simply lost the faith that comes to us from the Apostles, they reconstruct it on a purely subjective, individualistic basis and call it renewal. The Second Vatican Council wasn’t called to turn Catholics into
Protestants. It was called to ask God to bring all Christ’s followers into unity
of faith so that the world would believe who Christ is and live with him in his
Body, the Church. The de-programming of Catholics, even in some of our schools
and religious education and liturgical programs, has brought us to a moment
clearly recognized by the bishops in the Synod of 1985 (when the Catechism of
the Catholic Church was proposed as a partial solution to confusion about the
central mysteries of faith) and acknowledged by many others today.
This issue of the Catholic New World is devoted to faith in education and to
celebrating our Catholic schools. They make us proud and grateful. Dr. Nicholas
Wolsonovich and others have placed Catholic identity and the handing on of the
apostolic faith at the core of his reform efforts for our schools. Discussions
about the identity of Catholic colleges and universities continue despite
opposition by some and lethargy by others. The nature of Catholic health care
has been well worked out on paper, but finds practical implementation difficult
for many reasons. We could go on with cases from every Catholic institution,
including parishes and dioceses themselves. The Church is and should be a very
big tent. But the posts are firmly planted in divine revelation and the Church’s
response to God’s self-revelation over two thousand years. It’s a communal
response; the individual and his or her self-expression are never normative.
That’s a hard saying in a culture shaped by Protestantism and the later Age of
Enlightenment.
“Wojdyla,” that’s how it’s written. In 1949, the future pope was a misspelled name in the reports sent to the secret police by a turncoat priest in the Krakow curia. But they would get to know him very well – and how to spell his name – over the next forty years, until the death of the regime, while his life was bugged, filmed, followed, and analyzed “24/7.” Day and night. Everywhere. In Poland, and in Rome. In the airports, and on the trains. It was an extensive network that involved, in an unbroken relay, dozens and dozens of agents, moles, priests, journalists, intellectuals, blue and white-collar workers, secretaries, administrators. They included acquaintances, neighbors, and even some friends who came with him to Italy.
This was already known, because it couldn’t have been otherwise. But now there is proof of the spider’s web spun around the seminarian, then the priest, then the bishop, then the cardinal, and then the pope, thanks to documents found among the 90 kilometers of papers in the Polish Institute of National Memory. This is the same institute that produced the dossier that forced the resignation, last January 7, of the newly named archbishop of Warsaw, archbishop Stanislaw Wielgus. Wielgus, 67, was forced out under charges of collaborating with the communist authorities. The institute’s documents have also led the Polish Church to dig into the past of all its prelates.
It is estimated that 2,600 priests were collaborating with the communist government by the end of the 1970’s – that’s around 15 percent of the clergy in Poland. The curia of Krakow was truly a crossroads for spies, whether in clerical garb or not.
