Catholic Schooling Is a Right, Says Pope Affirms It Contributes to Common Good of Society CASTEL GANDOLFO, Italy, SEPT. 25, 2008 (Zenit.org).-
Catholic schools are a concrete manifestation of the right to freedom of education, says Benedict XVI. The Pope expressed this conviction today during an address in the apostolic palace at Castel Gandolfo to representatives of Italian Catholic educational centers, who are taking part in a meeting organized by the Italian episcopal conference's Center of Studies for Catholic Schools. "The Catholic school is an expression of the right of all citizens to freedom of education, and the corresponding duty of solidarity in the building of civil society," said the Pope, quoting a document of the Italian episcopate. "To be chosen and appreciated, it is necessary that the Catholic school be recognized for its pedagogical purpose; it is necessary to have a full awareness not only of its ecclesial identity and cultural endeavor, but also of its civil significance," he explained. This "must not be considered as the defense of a particular interest, but as a precious contribution to the building of the common good of the whole society." In this connection, the Pontiff called for equality between state and Catholic schools, "which will give parents the freedom to choose the school they desire." "It has become evident that recourse to Catholic schools in some regions of Italy is growing, compared to the preceding decade, despite the fact that difficult and even critical situations persist," he noted. The Catholic school has an important role, Benedict XVI concluded, as it is the instrument of the "Church's salvific mission" in which "the close union is achieved between the proclamation of the faith and the promotion of man." email this article: http://www.zenit.org/article-23711?l=english
Funds for Bailout But Not Development? Holy See Asks Why Money Can't Be Found for Aid NEW YORK, SEPT. 25, 2008 (Zenit.org).-
The Holy See is asking why it is possible to find funds to bailout a broken financial system, but finding fewer resources to invest in the development of all regions of the world seems impossible. This was a "pressing question" raised today at the United Nations by Archbishop Celestino Migliore, permanent observer of the Holy See to the United Nations, at a high-level event on the millennium development goals. The MDGs, established in 2000, were supposed to be fulfilled by 2015. They include commitments to address huger, lack of education, inequality, child and maternal health, environmental damage and HIV/AIDS. At current rates of progress, the goals will not be reached. But, Archbishop Migliore affirmed, "the achievement of these goals is closely interrelated with respect for human rights. While the goals are ultimately political commitments, the human rights inherent in each goal make achieving them a social and moral responsibility." "We are lagging behind in honoring our word, and more importantly, the people of the world who look to us for leadership, are running out of hope and trust," the prelate said. Still possible Archbishop Migliore noted that progress has been made and some of the least developed countries have seen marked improvements. "Nonetheless, the recent high rate of economic growth in many LDCs [least developed countries] has not contributed sufficiently to tackling the situation of generalized poverty," he said. "The LDCs remain behind and are in serious delay for attaining the goals as set out in the Millennium Declaration, and in some cases reaching the goals may prove impossible." Still, the Holy See representative affirmed: "The MDGs will be achieved if their attainment becomes a priority for all states." To make this happen, he called for a "new culture of human relations marked by a fraternal vision of the world, a culture based upon the moral imperative of recognizing the unity of humankind and the practical imperative of giving a contribution to peace and the well-being of all." Plenty of funds Archbishop Migliore noted that "money and resources that the LDCs need in terms of direct aid, financial assistance and trade advantages are meager compared to the world-wide military expenses or the total expenses of non-primary necessities of populations in more developed countries." In that context, the archbishop raised a question: "In these days we are witnessing a debate on an economic rescue aimed at resolving a crisis that risks disrupting the economy of the most developed countries and leaving thousands and thousands of families without work. "This rescue of enormous proportions, which amounts to many times the whole of international aid, cannot but raise a pressing question. How are we able to find funds to save a broken financial system yet remain unable to find the resources necessary to invest in the development of all regions of the world, beginning with the most destitute?" Focused The archbishop also called on the United Nations to stay focused on the priorities. "With only seven years remaining until the end of the MDGs campaign, it is important that we focus upon the goals in the Millennium Declaration which were agreed upon by our Heads of State," he said. "To debate and create new targets, such as those on sexual and reproductive health, risks introducing practices and policies detrimental to human dignity and sustainable development, distracting our focus from the original goals and diverting the necessary resources from the more basic and urgent needs. email this article: http://www.zenit.org/article-23718?l=english
Colombia Seeks Legalizing Murder, Says Bioethicist Explains Contradictions in Euthanasia Legislation By Jesús Colina ROME, SEPT. 25, 2008 (Zenit.org).-
Colombia's draft law on euthanasia and assisted suicide would introduce "legal murder," which is a "juridical contradiction," warns an internationally renowned Catholic expert in bioethics. Legionary of Christ Father Ramón Lucas Lucas, professor of bioethics at Rome's European University and founding member of the Bioethics Observatory of the Catholic University of Colombia, expressed his concern about the proposal. On Sept. 17, in the first of four debates, the Senate's First Commission approved the draft "to regulate the practices of euthanasia and assisted suicide in Colombia." The proposal, which initially did not receive much attention, has in recent weeks become part of the national debate, given the opposition of representatives of the Church and a growing awareness of the grave dangers it implies, as pointed out by Father Lucas Lucas. The priest highlighted the dangers in a course on bioethics for the clergy of the Archdiocese of Bogota and the network of neighboring dioceses, which he gave Sept. 8-10, and in a course for professors of the Catholic University of Colombia, which took place Sept. 10-12. Juridical contradiction According to the bioethicist, the Colombian draft law "is legal murder and a juridical contradiction," as it allows the elimination of "'useless old people,' terminal patients and, in certain cases, the appropriation of their goods." In a reflection shared with ZENIT, Father Lucas Lucas explained that "even if masked with pretty words -- 'dignified death,' 'gentle death,' 'no suffering,' 'respect of dignity' -- it is a real crime." He explained: "There is no doubt in the scientific, moral, political and religious realms about the fact that when medicine cannot offer a cure, what it must do is alleviate the suffering and pain of patients, not do away with them. The remedy for sickness is not to kill the patient, not even if he requests it." "The patient does not desire death, what he desires is an end to suffering. That is why one can and must administer all kinds of palliatives of pain, including those that can indirectly accelerate death, but without the intention of killing the patient, as are those whose primary action is analgesic, and the secondary and unwanted effect is to accelerate death. Opposed to this, the voluntary and direct elimination of the patient is euthanasia." Therapeutic aggression Continuing with his analysis, the priest explained that "what is licit, and in addition, an ethical and social duty, is to avoid therapeutic aggression, which is described as the use of disproportionate and no longer useful means for the patient." "That is, one can remove or pass up all those measures that for the patient are now disproportionate and useless, which prolong his agony more than offer him elements for improvement," he explained. "What can never be done, out of respect for his person, is to deny or deprive him of the means proportionate to him according to the situation and health care level of the country at the time." Father Lucas Lucas, author of the best-seller "Bioethics for All," translated into some 10 languages (including Korean and Ukrainian), said that "euthanasia is a mortal attack on the dignity of the human person, on which the Colombian state is based as expressed in the Constitution." "It is always a crime, also when it is practiced for merciful ends and at the request of the patient," he stressed. "The principal expression of respect for a person's dignity, is not only respect for his autonomy -- the decision he makes -- but also respect for the objective good contained in that decision, or avoidance of the objective evil contained in the decision." Possible victims According to the priest, "a democratic and social state has the duty to protect the poorest and the needy, such as the handicapped, the elderly and terminally ill patients. When the state, instead of protecting the weakest, gives legal cover to their death, it is automatically transformed into a totalitarian state, the foundations of coexistence are broken, and a society of death arises." Professor Lucas Lucas recalled that the legalization of euthanasia in Holland has created an acute social problem because confidence in hospitals has been lost and it has motivated the elderly not to seek treatment, given the fear that they will be given a lethal injection. Because of this, the NPV organization has been founded, which has close to 100,000 members, who carry a card saying that they do not want to be checked into a hospital. The statutory draft law of the Colombian Senate would give shelter to many "other barbarities, not only ethical but also economic and social, for example, a car might be purchased with the insurance funds of the person euthanized," assured the philosopher. He explained: "Behind [the phrase] 'so that he won't suffer' might be hidden a 'because he bothers me' [...] I would like to remove the burden.' There might also be the case of desperate patients who, although everything reasonable has been done for them, think that euthanasia is being applied to them." "Moreover, it would push social policies to extreme positions that do violence to the conscience of many Colombians. Conscientious objection on the part of the doctors can thus be erased from the existing normative when it comes to deciding on the end of a life. The statutory draft law does not provide for such conscientious objection and doctors would see themselves punished if they do not adhere to governmental mandates." Undignified death Father Lucas Lucas said dignified death is not being killed, but receiving support and care. "Patients need to see they are well treated, esteemed and supported. I have never seen a patient in a terminal situation who does not hold on to life with all his might. His eyes have never looked at me with contempt for therapeutic work and support," he said. Moreover and above all, the patient needs motivation in his pain, the priest continued. "Acceptance of pain is a mature attitude in face of a sickness that cannot be overcome, or a death that comes inexorably toward you. One who suffers thus can also fulfill himself and live his own personal dignity. Motivated sacrifices are gladly made. One who loves does not suffer and if he suffers he loves the suffering that love secures for him." "To call euthanasia a dignified death is a deception," Father Lucas Lucas stressed. "There can be no dignity in the elimination of a human life. What is worthy is life, love, acceptance and support. Elimination, rejection, abandonment is not dignity, but masked egoism." email this article: http://www.zenit.org/article-23717?l=english
Caritas Leader Urges UN to Use Imagination Asks Them to Conceive a World Not Divided Into 1st, 3rd NEW YORK, SEPT. 25, 2008 (Zenit.org).-
The cardinal-president of Caritas Internationalis says a lack of political leadership is keeping the millennium development goals delayed, and he urged the United Nations to imagine a planet without divisions into First and Third World.Cardinal Oscar Rodríguez Maradiaga addressed the United Nations today, having been invited along with five others by U.N. Secretary General Ban Ki-moon to a summit on development and climate change. The cardinal urged the world leaders to make "courageous decisions and fulfill past promises," so as to achieve the development goals by the original deadline of 2015. He blamed the delay in progress on "a lack of political leadership." But the cardinal said the reasons for this failure are not due only to questions of money, effective aid, or commerce, but rather of confidence, given the need to "imagine a world that is no longer divided into First and Third." "We need to imagine a world in which the needless deaths of nearly 10 million children a year are an abomination that cannot be tolerated," he affirmed. "We need to be able to imagine ourselves not in the 'Third World' and a 'First World' but in one world in which our duties to the poor are shared." Greenhouse The cardinal also made an urgent appeal to industrialized nations to lower toxic emissions. Climate change is negatively affecting the progress of developing countries, the Honduran prelate lamented. "We are witnessing the creation of a world in which the greed of a few is leaving the majority on the margins of history," he said. He offered the example of his own country, where mining companies have exploited the earth and contaminated it. In statements on Vatican Radio, Cardinal Rodríguez Maradiaga said he hoped that concrete steps would be taken to reduce poverty by 2015, adding, however, that what is most necessary "is that the United Nations consider that without development, the millennium's goals will not be achieved." "It is necessary to allocate greater resources to development and, at the same time, developing countries must be strongly committed to the fight against corruption," he contended. In this connection, the cardinal added that the Church's mission "is to continue to sensitize peoples through social doctrine, as Paul VI said in 'Populorum Progressio,' that development is the new name of peace; without development, peace will not be achieved in the world." email this article: http://www.zenit.org/article-23715?l=english
Mary Unites Christians, Cardinal Tells Anglicans Ecumenical Pilgrimage to Lourdes Called a Miracle By Inmaculada ÁlvarezLOURDES, France, SEPT. 25, 2008 (Zenit.org).-
Devotion to the Virgin Mary has an essential role in ecumenical dialogue and the journey to full and visible unity among Christians, says the president of the Pontifical Council for Promoting Christian Unity. Cardinal Walter Kasper affirmed this Wednesday when he presided over an ecumenical celebration in Lourdes, where Anglicans and Catholics had joined on pilgrimage. Anglican Archbishop Rowan Williams of Canterbury gave the homily at the event. The pilgrimage began at the Anglican shrine of Our Lady of Walsingham in England. "Lourdes is known for its miracles," Cardinal Kasper said. "Who would have imagined, only 20 or 30 years ago, that Catholics and Anglicans would go on pilgrimage and pray together? "For those who are familiar with the debates and controversies of the past on Mary, between Catholics and non-Catholic Christians, for those who know the reservations of the non-Catholic world toward Marian pilgrimage sites, for all these people, today's unprecedented event is a miracle." The cardinal contended that, in fact, Mary is an essential part of the ecumenical movement, though this topic "is neither common nor obvious among ecumenists." History Cardinal Kasper noted that Marian devotion is fully shared with the Orthodox Church. But, he continued, "Marian devotion also existed at the time of the Reformation." "Luther fervently venerated Mary during his whole life, professing her, with the ancient creeds and Councils of the Church of the first millennium, as Virgin and Mother of God," he explained. "He was only critical of some practices, which he considered abuses and exaggerations. The same happened with the English reformers." Cardinal Kasper clarified that the rejection of Marian doctrines actually took place during the Enlightenment, "in a spirit known as 'Mariological minimalism.'" Nevertheless, the Vatican official affirmed, thanks to "a renewed reading and meditation of sacred Scripture, we observe a slow but decisive change." In this regard, he mentioned several joint statements of Catholics and Lutherans that point in this direction. "Mary is not absent but present in ecumenical dialogue," he continued. "Churches have made progress in their approach on the doctrine of Our Lady. Our Lady no longer divides us, but reconciles and unites us in Christ her Son." Present tensions Cardinal Kasper expressed the hope that Our Lady would help Catholics and Anglicans overcome recently heightened tensions in dialogue. The Anglican Communion has moved closer to the episcopal ordination of women and it faces dissent within the communion regarding the ordination of practicing homosexuals. The cardinal said the pilgrimage "can be considered as a positive and encouraging sign of hope, even a small miracle." "There is reason to hope that Our Lady will help us overcome the present difficulties in our relations, so that with the help of God we will be able to continue our common ecumenical pilgrimage," he continued. Cardinal Kasper referred to Mary as model of the Church, chosen by God from all eternity. He also noted the issue of salvation by divine grace and not by ones' own merits, clarifying that this is a point that no longer divides Christians. Led to the cross The Vatican official asserted that division among Christians arises "because our love and faith have weakened." "Every time that the thinking of the world and its parameters stain the Church, the unity of the Church is endangered," he said. But Mary, who he called an "example of a disciple," does not lead toward "what pleases everyone, but to the foot of the cross," he said. "Hence, let us take her as example, and in this way we will take steps forward in our ecumenical pilgrimage." Finally, Cardinal Kasper referred to the question of the veneration of the Virgin and the saints, an issue that "still causes difficulties" among Protestants and Anglicans. "However," he affirmed, "as any mother would intercede for her children, and as every mother, after her death would intercede in heaven and from heaven, Mary also accompanies the Church on her pilgrimage," also "on the road toward unity." email this article: http://www.zenit.org/article-23714?l=english
Rabbi to Address Synod VATICAN CITY, SEPT. 25, 2008 (Zenit.org).-
The rabbi who will address the upcoming synod of bishops says the invitation to participate in the meeting is a message of love.Shear Yashuv Cohen, chief rabbi of Haifa and co-chairman of the Jewish-Catholic bilateral commission, will be a "fraternal delegate" at the 12th Ordinary General Assembly of the Synod of Bishops. The Oct. 5-26 synod will focus on the theme "The Word of God in the Life and Mission of the Church." The rabbi will participate on Oct. 7, leading a discussion on the Hebrew Scriptures. "It is an invitation that implies a message of love, coexistence and peace, and I see in it a sort of declaration according to which the Church attempts to continue the policy and doctrine of John Paul II," commented Cohen, in statements reported by Vatican Radio. The rabbi acknowledged that he accepted the invitation with "some trepidation." Riccardo Di Segni, chief rabbi of Rome, called Cohen's participation in the synod "an important gesture." email this article: http://www.zenit.org/article-23712?l=english
"Humanae Vitae": A Compelling Argument Mormon Physician Comments on Paul VI's Encyclical By Robert Conkling ROME, SEPT. 25, 2008 (Zenit.org).-
For a non-Catholic, Pope Paul VI's encyclical "Humanae Vitae" is not important because it is the Church speaking, but rather because it offers a compelling argument, says Mormon physician Dr. Joe Stanford.Stanford, a family physician and a researcher in the Creighton Model FertilityCare system and NaPro Technology, was a speaker at the 27th annual meeting of the American Academy of FertilityCare Professionals, held this summer in Rome. Stanford, a professor in the department of family and preventive medicine at the University of Utah, spoke to ZENIT about his take on "Humanae Vitae," as well as the role faith plays in his medical practice. Q: Have you read "Humanae Vitae"? Stanford: Yes. I first read "Humanae Vitae" in 1991 and several times since then. I think it is an inspired document. I think it captures fundamental aspects of human nature. He [Pope Paul VI] really hits the nail on the head regarding the dark side of contraception, sterilization and abortion and their effects on society. Although I do not think divorce, promiscuity, teen pregnancy are exclusively the result of contraception, I also think these are not unrelated to contraception. I think contraception is a heavy part of the fuel behind the sexual revolution and many of the problems in society we are facing. I think "Humanae Vitae" is basically a prophetic statement. Q: If more physicians read "Humanae Vitae," do you think their approach to women or the problems married couples face might be different? Stanford: Yes, but a qualified yes. I think you have to read "Humanae Vitae" with an open mind, which really means with an open heart. You have to be willing to really consider what Pope Paul VI says and not just judge it. In medical training, the culture is so steeped with acceptance of standard medical practices, that to question it is very difficult. And I do not mean just difficult from a peer pressure point of view, although that is part of the difficulty. But it is difficult to even come around to a different way of thinking when you have always been immersed in one way of thinking. I am not Catholic, so for me it was not an issue of reading the document because it was the Church speaking. It became an issue because many of the Catholic physicians I have come to know and respect -- [Dr.] Tom Hilgers being one of them -- and who have become moral mentors for me in medicine -- told me "Humanae Vitae" was a moral guide in their life. So I wanted to know what the document said and what it means. So, for me it was not an ecclesiastically binding document. If you are not Catholic, you might be inclined to think "this is for Catholics." Having said that, if you really consider "Humanae Vitae" on its own merits, I think Pope Paul VI really does make a compelling argument that can penetrate the heart and can make a difference. Q: Is it fair to say then that faith plays a part in how you practice medicine? Stanford: It definitely does. It is how I see people. I see patients as children of God. That is my faith. And I see my duty to them to be the best, most compassionate and skilled physician I can be, while still respecting patients' views. Part of my faith, too, is to respect where patients' are coming from and not demand that they see things my way. Most of my patients now come to me because they want the perspective I provide. That is a real joy. But I still see patients who do not share my views and come to me and we have to negotiate. I have to inform them where my moral boundaries are -- for example, that I will not prescribe oral contraceptives -- but without judging them. I respect their ability to make their own choices, but I have to tell them I have certain parameters and boundaries that I operate within. So, yes, faith is integral to how I practice. It does not mean that I tell patients, "This is my faith and you have to see it my way." I inform them who I am and that this is the reason for what I do. Q: There is a medical ethic in vogue today which, if followed, would have physicians believe they must check their faith at the door of their office, examining room or in their teaching. Is this a contradiction to who you then become as a physician? Stanford: Absolutely. In the end it does not work. It is sort of a myth to say you can check who you are at the door of the examining room, to sort of become a sort of blank slate. Ultimately, you have some values. When I talk to colleagues about this they say I cannot impose my judgments on patients. In one sense I agree with that. But in another sense, it does not mean that I do whatever patients want. An example I reply with is what if someone comes in and states, "Doctor, I need morphine and I want you to prescribe that to me." Of course you do not just do it, because there is an assessment required as to whether it is appropriate. Usually when asked in that way one is predisposed to think it may not be appropriate and for good reason. It is no different with any other medicine. You have to make a judgment. The important distinction is that you are not judging the person or telling him or her what to believe. As a physician we have to always decide what we think is in the patient's best interest, within the moral boundaries we set for ourselves, which we describe to patients. In reality, every physician actually does that whether they acknowledge this or not. Unfortunately, some physicians relax those boundaries and compromise who they are. But they are still presenting somebody they really are in the examination room. There is no such thing as a physician like a vending machine, because people do not walk in to see a doctor, press a button and out comes what they want. Physicians are professionals. You have boundaries and you have to define what those boundaries are and make judgments appropriately. Q: You are a researcher with an interest in natural family planning, specifically focusing on the Creighton Model FertilityCare system and NaPro Technology. Is it unusual to have physicians like yourself challenging standard medical approaches to couples' reproductive potential? Stanford: That is a very good question. I think to some extent it has always happened. There have always been free thinkers out there who are guided by their own moral compass and try to do what is right for the patient, for good medicine and for good moral medicine. In some sense this is not new. What is different with respect to NFP, FertilityCare and NaPro Technology is an attempt to bring in the service of systematic science in an ethical-moral framework. That is a marriage I think makes sense. A lot of people may disagree. But I think it makes immanent sense. What we are trying to develop is a cadre of practicing physicians and scientists who will actually do science within that ethical framework. To make sure that what we are doing is the best we can do and not just do what we have read in a journal or figured out ourselves and tried on some patients. We go that far but then we test it further with our colleagues and use data to evaluate whether what we are doing really is the best way. We then might ask is there another angle we have not thought of? So, a systematic way allows for two tracks: One is getting many physicians together who are interested in this area of medicine and trying to make it work. That is relatively new, but not completely new. Other groups have done that. What is relatively unique is trying to make this as scientific and systematic as possible. We want to create science that is better than the mainstream medicine and science. email this article: http://www.zenit.org/article-23713?l=english
America's Future in Rome North American College Nears Capacity By Elizabeth Lev ROME, SEPT. 25, 2008 (Zenit.org).-
The return of the seminarians invariably signals the arrival of Roman fall. Nowhere else in the world does the Church seem as vibrant, youthful and energetic than Rome at the end of September, when fresh faces in Roman collars fill the streets, striding purposefully across town toward their classes.A large number of these future priests are Americans hailing from dioceses across the 50 states. This stronghold of the hope for the Church in America sits above the right shoulder of St. Peter's Basilica, the Pontifical North American college. This fall, the North American College seems to stand even taller as it welcomes a record number of first-year seminarians, 61 "new men." The total number of 208 students will bring the seminary close to its capacity. The students live on the premises although they walk into town every day to attend classes at the Jesuit Gregorian University or the Dominican University of the Angelicum. The College is situated on the Janiculum Hill just a step away from the Bambin Gesu, Italy's foremost children's hospital. Also next door is the Vatican bus park, a bustling tourist hub constructed during the Great Jubilee 2000. In the midst of all this hubbub, the NAC offers a pleasant oasis of tranquility, prayer and study. Blessed Pius IX, despite his many domestic hardships during the unification of Italy, demonstrated his pastoral concern for the Church in the United States when he proposed the idea of a seminary in Rome for the formation of American priests. Rome, the Holy Father felt, could teach these young men about the universality of the Church, the long history and tradition of Christianity and the magisterium of the successor of St. Peter. To expedite this plan, the Pope donated the first piece of land for the college. On Dec. 8, 1859, the first home of the North American College was inaugurated in Casa Santa Maria on Via Dell'Umiltà, near the Trevi fountain, and dedicated to the Immaculate Conception. After the unification of Italy, the Italian state attempted to confiscate the Casa Santa Maria as it had done with all the other Church holdings. Only the intervention of the U.S. president Chester Arthur at the instigation of the American bishops saved the property. By the end of World War II, vocations in the United States had increased to the point where the Casa Santa Maria could not accommodate the seminarians, so the North American College moved into the Villa Gabrielli park. The new premises, which enjoy the status of being extra-territorial property of Vatican City State, were inaugurated on Dec. 8, 1952, by Pope Pius XII in person. Oasis in the city The NAC's building structure was designed by Count Enrico Pietro Galeazzi in a refreshingly modern style intended to exploit the qualities of clean air and nature on the site. While simple and austere, wide corridors and large windows allow for light and fresh breezes and courtyards offer the serenity of nature for prayer. The core of the structure was a series of chapels placed one on top of the other. The lowest level contained the crypt chapel, while the second was arranged with a score of little side altars where the priests would learn to celebrate their first Masses. Count Galeazzi chose to be buried in this chapel where he would be surrounded by the prayers of the young seminarians. The uppermost chapel is dedicated to the Immaculate Conception. The lofty space boasts a mélange of modern styles, a sort of universality in artistic expression. From stone reliefs illustrating the sacraments framing the altar in an updated Romanesque to the stained glass windows and expressionistic renderings of Old and New Testament stories along the nave, the chapel encompasses traditional church decoration in contemporary style. The chapel is dominated by a mosaic of the Immaculate Conception designed by Count Galeazzi. He featured the Blessed Mother standing upon a crescent moon with her right hand raised in blessing and her left holding a globe surmounting the cross. Angels fly above her raising lilies and a crown, while below her stand Sts. Gregory the Great, Francis de Paul, Jean-Baptiste-Marie Vianney and Pius X. Like the art of the chapel, the saints represent faith and devotion over the centuries of the Church. Leaving a mark I visited the College with a priest who had lived there as a seminarian in his youth and was now participating the in the Continuing Theological Education program, which is also based in the same building. His love for the place of his priestly formation and his vivid memory of the art and architecture of the building show what an impact a seminary can have in a priest's life. The first thing he brought me to see was a stunning mosaic, which had once graced the entryway to the complex. Designed for the inauguration of the new premises in 1953, the work represents the former residence of the seminarians, the Casa Santa Maria. The work was deigned by Nello Ena, a successful Italian architect, and executed by Vatican Mosiac laboratory. Composed of bright and colorful tiles and enlivened by splashes of gold, the mosaic superimposes the myriad of buildings that made up the Casa Santa Maria in a sort of collage. A pretty medieval brick bell tower flecked with shimmering bells hovers above a classical shrine with an image of the Virgin. Arcaded porticos, honorific columns and ancient ruins all patterned together give an idea of the dense layers of history that make up Rome and the Church. This lovely work of art was a gift of Claire Boothe Luce, herself a remarkable mosaic of gifts and accomplishments. She started as a model/actress before turning to writing. A brilliant author, several of her plays won critical acclaim. Upon her marriage to Henry Luce, publisher of Time and Life magazine, Claire Boothe Luce turned to journalism. From there it was a short step to politics. Claire Boothe Luce famously converted to Catholicism in 1946 and wrote of her conversion in a series of articles for McCall magazine. In 1953, she became the U.S. Ambassador to Italy. One her first acts upon her arrival was to commission the mosaic as a gift to seminarians for their new residence. Through the bright faces of our future priests, the modern engagement with ancient tradition and the myriad of backgrounds and histories of the people, the North American College presents all the good that the United States has to offer. * * * Elizabeth Lev teaches Christian art and architecture at Duquesne University's Italian campus. She can be reached at lizlev@zenit.org. email this article: http://www.zenit.org/article-23710?l=english
Holy See on Millennium Goals "People Are Running Out of Hope and Trust" NEW YORK, SEPT. 25, 2008 (Zenit.org).-
Here is the text of the address delivered today by Archbishop Celestino Migliore, permanent observer of the Holy See to the United Nations, at the U.N. high-level event on the millennium development goals.* * * Mr President, When in the year 2000 the leaders of the world convened in this hall, they took up the commitment to fight extreme poverty by setting specific goals to address hunger, education, inequality, child and maternal health, environmental damage and HIV/AIDS by 2015. This great responsibility was assumed out of international solidarity as well as in the name of human rights. It is, therefore, not a mere coincidence that our meeting is taking place in the same year that we celebrate the 60th anniversary of the Universal Declaration of Human Rights. A precise relationship exists, in fact, among the Millennium Development Goals as set forth in the UN Millennium Declaration and human rights. What is more, they have in common the objective to preserve and protect human dignity. In addition, the achievement of these goals is closely interrelated with respect for human rights. While the goals are ultimately political commitments, the human rights inherent in each goal make achieving them a social and moral responsibility. It is with this sense of responsibility that the world is reunited today at the highest level of representation to take stock of the situation. The Secretary-General's Report rightly acknowledges the progress which has been achieved across the spectrum, but it also sounds a strong alarm as the delivery on commitments made by member States remains deficient. Areas such as official development aid, trade, debt relief, assistance for capacity development, access to new technologies and essential medicines continue to fall behind our commitments and our words of support. We are lagging behind in honouring our word, and more importantly, the people of the world who look to us for leadership, are running out of hope and trust. The last eight years have shown that with international, national and local commitment many nations are now more economically independent. Some developing countries have become middle income countries and middle income countries are on the brink of turning into highly developed economies. Several Least Developed Countries have made remarkable progress with some of the MDGs, for example, the elimination of extreme poverty and the achievement of universal access to education. Nonetheless, the recent high rate of economic growth in many LDCs has not contributed sufficiently to tackling the situation of generalized poverty. The LDCs remain behind and are in serious delay for attaining the goals as set out in the Millennium Declaration, and in some cases reaching the goals may prove impossible. A failure in attaining the MDGs in the LDCs and other poor countries would mean a moral failure of the whole international community and have political and economic consequences even beyond the geographic boundaries of the LDCs. It is therefore important that this forum be a moment of reflection on communal responsibility. The MDGs will be achieved if their attainment becomes a priority for all States. Above all, we need to foment a new culture of human relations marked by a fraternal vision of the world, a culture based upon the moral imperative of recognizing the unity of humankind and the practical imperative of giving a contribution to peace and the well-being of all. The money and resources that the LDCs need in terms of direct aid, financial assistance and trade advantages are meager compared to the world-wide military expenses or the total expenses of non-primary necessities of populations in more developed countries. The fact that various LDCs with rather limited resources are obtaining important results should inspire the international community. The effectiveness of civil society, including religious organizations serving poorer populations, is the practical proof of the possibility to achieve the goals by 2015 or in the proximate successive years. Civil society and faith-based organizations remain indispensable actors in the delivery of vital goods and services, and greater efforts should be made to allow them access to populations in need. After all, these organizations are often capable of serving the needs of the most destitute and underprivileged. The Holy See and its affiliated organizations are committed to providing humanitarian as well as development assistance around the world. Mr President, With only seven years remaining until the end of the MDGs campaign, it is important that we focus upon the goals in the Millennium Declaration which were agreed upon by our Heads of State. To debate and create new targets, such as those on sexual and reproductive health, risks introducing practices and policies detrimental to human dignity and sustainable development, distracting our focus from the original goals and diverting the necessary resources from the more basic and urgent needs. In these days we are witnessing a debate on an economic rescue aimed at resolving a crisis that risks disrupting the economy of the most developed countries and leaving thousands and thousands of families without work. This rescue of enormous proportions, which amounts to many times the whole of international aid, cannot but raise a pressing question. How are we able to find funds to save a broken financial system yet remain unable to find the resources necessary to invest in the development of all regions of the world, beginning with the most destitute? For this reason, the globalization of solidarity through the prompt achievement of the MDGs established by the Millennium Declaration is a crucial moral obligation of the international community. It is also a great and most effective means of giving stability to the global economy and assuring the prosperity and enjoyment of human rights for all. Thank you, Mr President. email this article: http://www.zenit.org/article-23716?l=english
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