Marian Feast Named Holiday for Muslims, Christians

May 14, 2010 in analysis, catholic, Christianity, church, faith, fundamentalism, God, Jesus Christ, muslim, peace
Tags: annunciation, Christian, dialogue, feast, leader, lebanon, mary, muslim, non-violence, peace, respect

By Tony Assaf

ROME, MARCH 1, 2010 (Zenit.org).- Christians and Muslims in Lebanon are looking forward to sharing the Feast of the Annunciation as a national holiday, says the secretary general of the Christian-Muslim Committee for Dialogue.

Mohammad Al-Sammak said this in an interview with ZENIT while he was in Rome for a Feb. 22 conference on the theme, “The Future Is Living Together: Christians and Muslims in the Middle East in Dialogue.”

It was organized by the Sant’Egidio Community, an international Catholic organization that focuses on prayer, spreading the Gospel, ecumenism, and dialogue with other religions and non-believers.

Al-Sammak, who also serves as a political counselor to the Grand Mufti of Lebanon, became the first Muslim to participate as an active member in a Synod of Bishops in 1995 when John Paul II convoked a special assembly of the prelates of Lebanon.

Al-Sammak is also one of the 138 Muslim leaders who signed the open letter “A Common Word Between Us and You,” addressed to Benedict XVI and various heads of other Christian churches and confessions.

He worked for three years on a project with the Lebanese government to make the Feast of the Annunciation, March 25, a holiday for both Christians and Muslims. Last week the authorities issued a decree making that day a national feast day.

In this interview with ZENIT, Al-Sammak spoke about the past, future, and other elements shared by Christians and Muslims in the Middle East.

ZENIT: What do you think of the crisis in Islamic and Christian relations in the Middle East and the fact that after 14 centuries of living together we are once again participating in a conference on dialogue?

Al-Sammak: Basically, the Muslims and Christians in the Middle East are condemned to decide to live together.

There is no third way: either they choose to live together or they are forced to live together.

Let us say that the coexistence between Christians and Muslims is not something premeditated but it is a choice. And since we have built a common life on the basis of a choice, we must be aware that there are differences between us and create a culture founded on respect for these differences and acceptance and living with them.

Neither of us can abolish nor impose our own way of life on others.

The diversity and plurality of our Arab societies — Christian and Muslim — are a vital and fundamental component and even an historical component. At the same time, they are also a formula for the future if there is a future for this region.

ZENIT: What could the future of the Middle East be if the Christians disappeared?

Al-Sammak: There is no future for the Arab region if the Muslims and Christians do not live together.

What is happening now in that region in regard to the diminishment of the number and role of Christians is a disaster not only for Christians but also for Muslims, and will lead to the disintegration of that society and the loss of the wealth of diversity and the scientific, economic, intellectual and cultural expertise of the Christians who emigrate.

Emigration is not so much a loss for the Christians as it is for the Muslims and at the same time it is a defeat for Islam-Christian coexistence.

ZENIT: To what extent are Muslims aware of the danger of a disappearance of Christians from the Middle East?

Al-Sammak: I must admit that the Christian preoccupation for the future is greater than the awareness that Islam has of this danger.

It must be our duty to broaden the circle of Islamic consciousness about the emigration of Christians and the gravity of the exodus of Christians for Islam in that region and the rest of the world.

The Christian exodus brings an indirect message to the world: that Islam does not accept the other and cannot live with others.

At this point the other world, or the Western world in general, following this logic, would have the right to say: If Muslims do not accept the presence of Christians among them, in reality an authentic and historical presence, why must we accept [Muslims] in our societies?

This reflects negatively on the Islamic presence in the world and so it is in the interests of Muslims, for the image of Islam in the world and for the interests of Muslims in different parts of the world, to maintain the presence of Christians in the Arab world and to protect this presence with all its might not only out of love for Christians but because this is their right as citizens and inhabitants of the region, who were there before Muslims.

ZENIT: Speaking of Muslims in the world, especially in the Western world, one often hears talk of Islamophobia. What, according to you, are the causes and solutions to this phenomenon?

Al-Sammak: Some of these causes stem from historical circumstances inherited from Western culture, which has a negative vision of Muslims that has its roots in literature and is reflected day after day in the media in one way or another.

But what feeds this phenomenon is the behavior of some Islamic extremists in the Western societies and when I speak of unacceptable behavior, I am not necessarily talking about terrorism, which is in itself dangerous, negative and catastrophic, but I am also talking about the confusion between religion and tradition.

Tradition is not religion and some of these persons of whom I am speaking unfortunately come from Muslim societies [that have] local customs and traditions that they say are part of the religion even if they are not, and perhaps they are contrary to the religion itself.

They live in Western societies clinging to those traditions because through them they think that they are expressing their independent personalities. And so they come to these Western societies that do not accept them, and they understand themselves to be different in culture, in language, in religion, in food in “halal” and in “haram,” etc. and begin to feel themselves marginalized from social life; and to develop their own personality they cling to the traditions that they practiced in their countries and sanctify them, that is, they elevate them to the level of the holiness of religion in such a way as to give the impression to Westerners that if this is Islam, one cannot live with it.

But this is not Islam, these local traditions that come from African countries, from Pakistan, from Afghanistan, from India, etc.; the confusion between what is really religious and what is a social tradition to which a religious identity is given, leads to an increase in Islamophobia, understood as hatred of Islam based on ignorance.

Because ignorance about Islam derives from two things: The first is an erroneous interpretation of Islam by some Muslims and the second is the lack of understanding of Islam by some non-Muslims.

The basis of this social behavior practiced by some Muslims who come from underdeveloped or poor or primitive societies is not only in the fact that they ignore the social traditions of the West in the societies where they go to live, but that they also and above all ignore a large part of the constants of their faith and they negatively project this in such a way as to cause this situation of Islamophobia.

ZENIT: There is a growth in the currents of Islamic extremism. What is the impact of this growth on the Christians of the Middle East?

Al-Sammak: I think that these movements have already gone beyond the growth phase and that perhaps today we are witnessing the beginning of the phase of their decline.

This growth reached its height a short time ago but the drop in numbers has begun.

These movements do not only have an impact on Christians in the Middle East but above all they have an effect on Muslims.

Extremism is an attempt to monopolize the truth and an attempt to monopolize God and to monopolize the sacred; it is also an attempt to interpret religion according to the interests and concepts of certain movements and so the way of relating to Muslims is determined by these interpretations that are a threat to Islam, for Muslims and for Christians.

Thus we need a process of correction of these concepts through cultural and educational projects, and I can say that Arab countries are already conscious of this aspect after having paid a high price for the spread of the extremism that has begun to fade due to the courageous steps taken by different countries like Saudi Arabia, Jordan, Egypt, Algeria and others.

All of these countries have begun a new and courageous reflection to revive the practice of the true faith in a correct and positive way.

ZENIT: What do the Muslims of the Middle East expect from the next Synod of Bishops? Will you participate?

Al-Sammak: I participated in the previous Synod and I am grateful to His Holiness John Paul II not only for inviting Muslims to a Synod but also for having insisted on us participating as active members and not just as observers.

I, personally, was a member of working commissions and this was a fact without precedent in the history of synods in general and in the history of Muslims at Christian meetings.

In reality, the next Synod is very important because it will discuss the topic of Christians in the East; and this is not an issue that only regards Christians but an issue that is also of interest to Muslims because they have the same fate in the East.

What affects Christians in the Middle East also affects Muslims.

Therefore we are very interested in what will happen and what will be decided in the next Synod. So far we have not received any invitation to participate but I hope that this will happen and I hope too that the Islamic participation will bring about something similar to what it did in the Synod on Lebanon.

Also because if we Muslims participate, we will assume the responsibility for implementing what will be decided at the Synod in view of a common Christian-Muslim responsibility.

We have said this many times because we are responsible for implementing what was established by the post-synodal declaration, at least for what regards Lebanon. A similar declaration will also be issued by this Synod and so the Muslims could have a responsibility for implementing it.

ZENIT: In your opinion, is there a continuity between the path taken by John Paul II and that of Benedict XVI?

Al-Sammak: I think that in restoring the Pontifical Council for Interreligious Dialogue, which was once annexed to the Pontifical Council for Culture, Pope Benedict XVI wanted to return to dialogue with the other religions, including the Muslims.

In fact, we have all seen how the Pope welcomed the Islamic initiative “A Common Word Between You and Us,” which regards love in Islam and Christianity. I had the honor of being among the first signatories of this document.

The Pope’s visit to Palestine and Jordan and his conversations with Muslim leaders opened new and broad perspectives to reactivate the dialogue launched by John Paul II in Assisi in 1986.

We have followed this work and we consider it among the most important missions that the Vatican is undertaking in relation to the Muslim world. We cannot however not take account of what is happening in some Muslim countries such as Nigeria, Indonesia and Malaysia.

There are some pathological aspects of Islamic-Christian relations that can only be dealt with through a culture of dialogue and a culture of respect for differences.

The role that the Vatican can play is clear in the process of openness toward the Islamic world to encourage and promote this culture and establish it in Islamic societies.

ZENIT: The Lebanese government decreed the Feast of the Annunciation as a common feast for Christians and Muslims. In what measure can such initiatives, especially when they are promoted by the state, promote coexistence?

Al-Sammak: This is one of the achievements that we are proud of and that we have been working on for the past three years.

For three years we have been organizing on March 25 a Muslim-Christian gathering centered on Mary, reciting verses from the Gospel and from the Qur’an that regard Mary, seeking to show what is common to Islam and Christianity.

Last year from the podium of the former Prime Minister Fouad Siniora, I personally declared his agreement and his approval of the declaration of March 25 as a Muslim and Christian feast day. The idea was that on this day everyone must continue to work, because the former prime minister said: “I want the Lebanese to work one day more not one day less.”

My brothers and I of the Christian-Muslim Committee for Dialogue (of which I am the secretary general) accepted the decision, because we wanted in any case to dedicate this day to Muslims and Christians.

Last week we met with Prime Minister Saad Hariri and we again proposed this idea to him, and he immediately supported it. And 48 hours later a decree was issued that declared March 25 a national holiday and a day of celebration: a day of [interreligious] work for both Muslims and Christians.

Aborting Viable Lives

March 15, 2009 in abortion, bioethics, Christianity, church, crime, culture, Ethical/Moral, Great Britain, Legislation, marriage, Right
Tags: 1967, 1990, Aborting, abortion, act, age, Alliance, British, Comment, CORE, couples, Down, ethics, families, Inquiry, Launches, limit, Lives, medical, Organization, Parliament, Pro-life, Reproductive, scientific, syndrome, Viable

British Parliament Launches Inquiry on Age Limit

By Father John Flynn, LC
ROME, OCT. 22, 2007 (Zenit.org).- A long-running debate over age limits for abortions was renewed last week in England. Current law allows abortions up to the 24th week of pregnancy, but improvements in survival rates for babies born prematurely have led to pressure for the limit to be lowered.

The Abortion Act of 1967 originally set at 28 weeks the legal limit for abortions. Then, in 1990, Parliament agreed to lower the time limit to 24 weeks.

An inquiry into the age limits commenced Oct. 15 by the House of Commons committee on science and technology. The committee Web page noted that the terms of reference for the inquiry do not include the ethical or moral questions related to the debate, but will concentrate on scientific and medical evidence about fetal viability.

One of those backing a reduction in the age limit is obstetrician Stuart Campbell, reported the Telegraph newspaper on Oct. 15. Campbell pioneered three-dimensional scans of fetuses sucking their thumbs and walking in the womb.

Campbell used to perform abortions at 20 weeks, the Telegraph reported. “I feel pretty appalled at the idea that we abort normal babies and most of them are born alive and most of them are allowed to die,” he said during a BBC radio program.

The committee’s Web site contains several hundred pages of evidence submitted to the inquiry.

A submission from the Department of Health to the committee provided information about abortions in England and Wales. In 2006, there were 193,700 abortions. Of these, 89% were carried out at under 13 weeks of pregnancy.

Out of the total number, 2,948 abortions were performed at 20 weeks and over. Of these, 1,262 were performed at 22 weeks and over, and 136 at 24 weeks and over.

Christian opposition

The Christian Medical Fellowship, an interdenominational Christian organization with more than 4,500 British doctor members, is in favor of a reduction. In its submission to the committee, it outlined a number of concerns related to abortion.

For a start, it argued that maternal mortality after abortion is higher than currently recognized. Moreover, the fellowship noted, strong evidence exists that induced abortion increases risk of premature birth in subsequent pregnancies. Such premature births not only cause neonatal mortality and ongoing disability, but also imply significant economic costs.

There is overwhelming recent evidence that abortion causes significant rates of serious mental health problems, the submission continued. Several studies have demonstrated higher levels of depression, suicidal tendencies, and problems with drug and alcohol use among women who have undergone abortion.

The fellowship also called for Parliament to reconsider the norms for abortions for reasons of fetal abnormality. The upper limit for abortion for disabled babies should not be higher than that for able-bodied babies.

Handicapped

The question of disabled babies being aborted was also raised by the London-based Lejeune Clinic for Children With Down Syndrome. In its submission to the parliamentary committee they said that in 2005 alone, 429 abortions were carried out on babies with Down syndrome. The law sets no time limits for abortions on babies that are held to be disabled.

The clinic also commented that after Down syndrome is detected, some women feel pressured to abort their babies. As well, very few women are offered information on help available to raise a child with the chromosomal disorder.

The submission argued that most children with Down syndrome are happy, sociable and enjoy friendships. Around 80% attend mainstream primary school, either full or part time, and nearly all integrate in a loving fashion into their families. Behavioral problems can occur, but this can be helped, the clinic pointed out.

In its conclusions, the clinic argued: “It is hard to see how the majority of children with Down syndrome fulfill the criteria for abortion on the ground of serious untreatable disability.” In fact, the majority suffer from only moderate learning difficulties and treatable physical health problems.

A written submission to the parliamentary committee was also made by the Pro-life Alliance (PLA). It started by noting its objection to any form of intentional abortion, at whatever age limit of the fetus.

Benefit of the doubt

Nevertheless, within the context of the current debate the PLA observed, “At the very least one would expect consensus in the country against the abortion of a viable baby, with the benefit of the doubt always on the side of the baby.”

Another pro-life group, also opposed to any form of abortion, which made a submission was the nonprofit organization Comment on Reproductive Ethics (CORE). Opinions over abortion vary widely, it observed, but there is common concern over the rising abortion rates in Britain.

The CORE submission also called for greater transparency about abortions. Currently 97% of all abortions are justified under Ground C of the Abortion Act, which groups together both the medical or psychological health of the mother as a justification. It would be much better, CORE argued, for the two to be separated as they are quite diverse conditions.

It also called for greater transparency for abortions performed on the grounds of fetal abnormality. The submission mentioned the 2001 case of a baby aborted at 7 months for cleft palate, which caused a major public reaction.

After the outcry over this case the government’s statistics became notably less specific in identifying details of the abnormalities for which abortions have been performed.

Defending life

A petition for changes in the abortion law also came from Scotland, in the form of an article published in the Scotsman newspaper July 6 by Cardinal Keith O’Brien, archbishop of Saint Andrews and Edinburgh. The Catholic leader called on Prime Minister Gordon Brown to review the law and thus ensure greater respect for human life.

The Scotsman reported that the latest data show that 13,081 abortions were carried out in Scotland in 2006, compared with 12,603 the year before — the fourth consecutive annual increase.

“Abortion is neither political nor medical, though clearly it has implications in these spheres,” the cardinal stated. “It is about morality and the destruction of human life.”

Cardinal O’Brien praised Brown for being “a man of principle and deeply held moral convictions,” and noted his efforts to reduce poverty in developing nations. He then called on the prime minister to support human life for those who are unborn.
“What exists in the womb is not ‘a potential human being,’ but rather ‘a human being with potential,'” the cardinal argued.

Not a right

Benedict XVI also had strong words to say recently on protecting unborn life. During his trip to Austria, he addressed the members of government and diplomatic corps Sept. 7.

During his speech, given in the reception hall of Vienna’s Hofburg Palace, the Pontiff recalled that Europe is the place where the notion of human rights was first formulated.

“The fundamental human right, the presupposition of every other right, is the right to life itself,” the Pope pointed out. “Abortion, consequently, cannot be a human right — it is the very opposite.”

Benedict XVI acknowledged the difficulties women experience in going ahead with difficult pregnancies, but at the same time, expressed his concern for the unborn children who have no voice.

He called upon political leaders to help bring about a society that welcomes children and encourages young married couples to start new families. Doing so, the Pope added, requires creating “a climate of joy and confidence in life, a climate in which children are not seen as a burden, but rather as a gift for all.” A gift unfortunately too often rejected by society today.

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Media Benefits and Dangers

March 15, 2009 in catholic, children/child, church, mass media, media
Tags: Benefits, Canada, cellphones, computers, Dangers, electronic, media, states, Study, technology, united, webcams

Canadian Study Calls for Greater Responsibility in Use

By Father John Flynn, LC

ROME, OCT. 21, 2007 (Zenit.org).- An explosion in media technology means both parents and society need to be more alert to the dangers children face. This was the warning contained in the Oct. 15 report entitled “Good Servant, Bad Master: Electronic Media and the Family,” published by the Ottawa-based Vanier Institute of the Family.
Author Arlene Moscovitch reviewed Canadian and international research on the media, and in her report she acknowledged the positive side of the media, which is a useful source of education and entertainment. As well, new technologies also help families stay in contact with greater ease.

At the same time the report warned of some more negative consequences.

— Heavy users of electronic media in all age groups spend less time interacting with partners, children and friends.

— Researchers fear that excessive exposure to media among very young children may lead to problems of attention control, aggressive behavior and poor cognitive development.

— With growing problems of obesity and diabetes among children, it is a concern that the vast majority of food advertisements during children’s programs are for foods high in sugar, salt and fat.

— Many parents worry about children being online for long periods and the kinds of things to which they are exposed.

Technology overflow

Moscovitch noted that according to the Consumers Electronics Association of America, the average U.S. home now boasts 26 different electronic devices for communication and media. In Canada only 1% of the population owned a DVD player in 1998, now they are present in 80% of households.

Also in Canada, 94% of young people have Internet access at home. Half of grade 11 students, and surprisingly even 20% of those in Grade 4, have their own Internet-connected computer, separate and apart from the family.

Mobile phones are used by 44% of young Canadians to surf the Internet, and 22% have webcams.

Citing data from a time use survey carried out in 1995 by the government body Statistics Canada, the report noted that Canadians aged 15 and over spent just over 2 hours each day watching television, compared to more than 3 hours in 1998.

Radio use remained relatively stable between 1998 and 2003, at about 3 hours a day, but 30-45 more minutes a day is going to telephone usage, and time spent on the Internet has risen.

A study of 5,000 youth carried out in 2005 by the Media Awareness Network found that on an average weekday, Canadian students spend — sometimes simultaneously — 54 minutes instant messaging; 50 minutes downloading and listening to music; 44 minutes playing online games; and only 30 minutes doing school work.

Overall, in Canada and the United States many young people are spending less time with print and television media, and more time plugged into interactive media like mobile phones, video games and Internet-connected computers. Moreover, this media activity is increasingly done in their own bedrooms, rather than in communal family spaces.

Infants at risk

One of the main forebodings in the Vanier Institute’s report is how very young children are exposed to the media. Moscovitch cited a recent study that showed 50% of U.S. infants and preschoolers live in homes with three or more TVs, 97% have clothes or toys based on media characters and three-quarters share their living space with a computer.

The American Academy of Pediatrics recommends no screen time at all for children under the age of two years, yet a 2003 study of the media habits of U.S. children from birth to six years of age found that almost 70% of children under two years spend on average two hours every day watching either television shows or videos. In fact, 26% of toddlers under the age of two had a TV set in their bedroom.

Other recent reports confirm the deleterious effect of television for the very young. On May 27, the Boston Globe reported that a study by pediatric researchers found that about 40% of 3-month-olds watch television or videos for an average of 45 minutes a day, or more than five hours a week.

The study was based on 1,009 random telephone interviews with families in Minnesota and Washington, and published in the Archives of Pediatrics and Adolescent Medicine journal.

This early exposure can have a negative impact on an infant’s developing brain and put children at a higher risk for attention problems and diminished reading comprehension, according to the researchers.

Social sites

Turning to older ages, the Vanier Institute reported that media usage evolves to become more active and socially oriented. A 2005 study of young Canadians carried out by the Media Awareness Network found that among young people, 28% have their own Web site, 15% have online diaries and blogs, and that by grade nine, 80% of all teens are listening to music online and instant messaging daily.

By late 2006, 55% of all U.S. online teens were using social networks such as MySpace and Facebook, and 55% had created online profiles.

The dangers of social networking sites was confirmed by a report dated Oct. 14, published by the Pew Internet and American Life Project.

The study entitled “Teens and Online Stranger Contact” reported that 32% of online teens had been contacted by someone with no connection to them or any of their friends, and 7% of online teens say they have felt scared or uncomfortable as a result of contact by an online stranger.

Those who have posted photos of themselves and created profiles on social networking sites are more likely to have been contacted online by people they do not know, according to the study.

Among teens who have been contacted by someone they do not know, girls are significantly more likely to report feeling scared or uncomfortable as a result of the contact compared with boys.

Parental concerns

Many parents, the Vanier Institute report observed, are uneasy about the media’s impact on their children. Apprehensions include not knowing who their children are in contact with, what sort of songs they listen to, and if they are falling prey to temptations such as online gambling and pornography. Moreover, many parents are unskilled in the technologies being employed by their children.

Parents can, however, influence their children’s media habits. The report recommends a number of steps.

— Limit the number of individually owned devices and move them out of bedrooms and into public spaces.

— Limit the times at which they can be used. For example, don’t have the television on all the time, particularly during meals.

— Limit also the total amount of time kids spend with their devices on a daily basis.

— Make rules about giving out personal information or visiting certain sites on the Internet.

— Help children, particularly those who are younger, to distinguish between fantasy and reality by talking with them about the content they encounter in the media.

— Discuss with children their experiences on the Internet and ask them about the games they play, the sites they create and the way they interact socially.

Forming consciences

The report also recommended that parents help instruct their children in the values they need, and not just leave it to chance through the values that the media communicates. By doing this young people will be more prepared to critically judge the information and goals coming from the media.

“Users should practice moderation and discipline in their approach to the mass media,” recommends No. 2496 of the Catechism of the Catholic Church. “They will want to form enlightened and correct consciences the more easily to resist unwholesome influences.”

A responsibility that becomes more indispensable than ever in this age of rapidly developing media technologies.

 

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Tornielli’s Pius Passion; Quinn’s Family Offensive

January 30, 2009 in catholic, Christianity, church, education, Family, mass media, media, Vatican
Tags: archives, Catholics, David, Eugenio, faithful, Family, institute, Iona, Journalists, Kristallnacht, Offensive, Pacell, passion, pius, Quinn, Rallying, Tornielli

Catholics Journalists Rallying the Faithful

By Elizabeth Lev

ROME, OCT. 18, 2007 (Zenit.org).- Our modern media age has given us much to be skeptical about. Poorly informed scandal-mongering often seems to rule the day, and we tend to view journalists with a jaundiced eye, particularly in what often passes for Catholic journalism in the secular press, where the norm seems to be an ill-concealed and anti-magisterial position.

In the space of one week I met two remarkable Catholic journalists, one based in Ireland and one in Italy. These two men not only provide intelligent reporting and commentary on Church news, but have pursued their vocations to make lasting contributions to Catholic culture.
Andrea Tornielli hails from Venice and has been covering Vatican news for the Italian daily Il Giornale for 11 years. Surprisingly, he has avoided cynicism and maintained a refreshing buoyancy that many journalists quickly lose.

But beyond his well-informed coverage of everything from papal trips to the latest questions in the Italian bishops’ conference, Tornielli has taken an interest in the case of Pope Pius XII, producing four books on the man Eugenio Pacelli, who reigned as Pontiff from 1939 to 1958.

The 1998 Berlin commemorations of the 60th anniversary of the Kristallnacht sparked Tornielli’s interest in Pius XII. The Night of Broken Glass took place on Nov. 9-10, 1938, and opened the era of Jewish persecutions in Germany.

On that occasion in 1998, Yisreal Meir Lau, then chief rabbi of Israel, asked during his impassioned speech the damning question: “Pius XII, where were you? Why were you silent during the Kristallnacht?” Two Italian newspapers the next day ran that as their headline, with the subhead “The Shameful Silence of Pius XII.”

The evident problem with this, Tornielli pointed out, was that Pius XII was not elected until March 1939, four months after the Kristallnacht. This event vividly demonstrated to the Italian journalist that when it came to Pius XII, anything goes. “The black legend around him had become so great that anything negative, including lies, would get newspaper space,” wrote Tornielli.

Andrea spent several years investigating documents, records and Vatican archives working with Italian history professor Matteo Napolitano to learn more about this much-maligned Pope.

Tornielli came out swinging in 2001 with the 400-page book “Pio XII. Papa degli ebrei” (Pius XII: The Pope of the Jews), tackling the origins of the blackening of Pius XII’s name. This was followed by “Il Papa che salvò gli Ebrei” (The Pope Who Saved the Jews), written with Napolitano.

Tornielli points out that after World War II the state of Israel officially recognized Pope Pius XII’s efforts to help the Jews, and that unheard-of honors were accorded to the Pope before and after his death.

“The Philharmonic Orchestra of Israel,” Andrea observed, “which refused to play Wagner, considering him Hitler’s inspirational composer, asked permission to perform before Pope Pius XII. How can one imagine that they would go and play for ‘Hitler’s Pope’!”

Tornielli noted that a dark cloud gathered over Pius XII during the turbulent years of the Cold War as well as during the progressive movements of the late 1960s.

Yet this new anti-Pius wave was not caused by the discovery of new information regarding his papacy. In fact, no new documents had come to light since the encomium of the 1950s. And in those years, Andrea points out, “everyone knew what the Pope had said, and more importantly what he had done, during World War II.”

Rolf Hochhuth’s play “The Deputy” debuted in the Proletarian Theater of Berlin in 1962. Tornielli describes it as “written by a mediocre playwright, seven hours long and intended to purge the German conscience for having democratically elected Hitler.”

Despite its tediousness, the play was staged in Paris and London within the year, and the world learned to condemn Pius XII for “his silence.”

Tornielli points out that “The Deputy” was actively sponsored by the Soviet Union, which was intensely hostile to the Church. At the same time, many Catholic progressives saw the defamation of Pius XII as a way to divide the old Church regime from the “new Church” they expected to emerge from the Second Vatican Council.

Once Tornielli realized this, he studied the life of Pius XII even more closely, producing two more books, the most recent published this year, a 661-page biography of Eugenio Pacelli, Pope Pius XII. This work includes unpublished material from the Pacelli family archives.

Tornielli’s book illustrates the continuity of the Church through the period from the first to the second half of the 20th century, as well as the extraordinary modernity of Pope Pius XII.

The journalist observed that “television has affected a great deal of how we perceive John XXIII and Pius XII.” Little footage of Pius XII exists, but John XXIII was elected in the age of television. “When John XXIII brought Christmas gifts to the sick children at Bambino Gesù hospital, the televised event moved the world,” he wrote.

But he adds, “When Pius XII went in 1943 to the Gregorian to visit 2,000 orphaned children and distributed gifts, no television camera was present.”

Tornielli’s work has uncovered documents recognizing Pius XII’s early understanding of the anti-Catholic nature of the nationalist parties, as well as refreshing details about his pontificate. He reported, “After John Paul II, Pius XII canonized more women than any other Pope, and percentagewise he actually canonized the most — at 54%.”

Pius XII also continued with the topic of liturgical reform and was open to the hypothesis of evolution, which he cited in his encyclical “Humani Generis.” He met and addressed all sorts of scientists from astrophysicists to plastic surgeons; reading and learning about their work to be able to discuss their work with them from a more informed position.

Last May 8, Pius XII received a proclamation of heroic virtue, the first step up the ladder of sainthood. I asked Tornielli whether he thought he would live to see Pope Pacelli canonized. He shrugged with a wry smile, “All we can do is pray.” And in Tornielli’s case, publish.

Knight of the Round Table

Last week I met with David Quinn, an Irish journalist who for years served as editor of the Irish Catholic, the principal Catholic paper in Ireland. He still contributes columns to both the Irish Catholic and the Independent, but he has turned his journalistic talents in other directions as well, using his quick wits to grapple with the many-headed hydra of anti-Catholicism.

Although he was baptized Catholic in his native Ireland, it took several years in Australia, working and meeting with the lively evangelical community, to reawaken his Catholic faith and convert him “from a nominal Catholic to a committed one.”

Returning to Ireland, Quinn started his career as a journalist in 1994, working for the Sunday Business Post, but as the sexual scandals involving Irish priests swelled into epic proportions, he noticed that not one word was said or written in defense of the Church.

As people used the scandals to promote the question of married priests or simply to bash the Church for any of its positions, no one was prepared to answer. Quinn, probably drawing from his experience among the evangelicals, pugnaciously stepped into the breach.

As the lone Catholic journalist willing to explain and defend the position of the magisterium, Quinn was soon invited to debate on a myriad of subjects from priestly celibacy to same-sex marriage to atheism.

With his clear presentation, good old-fashioned common sense and, well, truth on his side, Quinn has done much to turn the tide of public opinion in favor of the Church.

How does he prepare for the diversity of topics he is called on to debate? “I’m fortunate enough to work in my area of interest — current affairs — so my work reading is also pleasure reading,” he said.

But Quinn soon realized that playing defense to the volleys of attacks wasn’t enough. Catholics in Ireland needed a presence that would study, analyze and defend the institution of marriage and the family.

In 2006 he founded the Iona Institute, dedicated to the defense of marriage, which so far has produced important studies documenting the effects of divorce, single parenting and same-sex marriage. He adamantly insists that those who claim that all forms of “family” are essential equal, must bear the burden of proof.

“Children cannot be used as a social experiment,” Quinn protests. “One can’t just wait and see how the children of these arrangements will be affected; the advocates of alternative families must demonstrate their claims.”

The institute also encourages the practice of religion, which is regarded with disdain by most of the Irish intelligentsia. But Quinn argues that the exaggerated personal authority of the modern age has led to higher crime, drug abuse and suicide rates than ever before: “It is far more difficult to have a strong civil society without a certain level of religious practice.”

Quinn has also jousted his foes firsthand, debating with atheists such as Richard Dawkins, author of the best-selling “The God Delusion,” and Christopher Hitchens, who has stooped so far as to denigrate Blessed Teresa of Calcutta. One senses that the chivalric spirit of the days of Knights of the Round Table may be slowly returning to the Isles.

“There has been a modest revival of Catholic apologists since I’ve started with the public debates,” Quinn admits. “Plenty of good people are covering bioethics and others have started to take an interest in defending the Catholic position on marriage.”

As the so-called Dark Age loomed after the fall of the Roman Empire, the papacy in Italy rallied the Christians while the Irish monks saved civilization. Andrea Tornielli and David Quinn remind us that we can still hope for great things from these two nations.

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Escaping Poverty: Interview With Archbishop Silvano Tomasi

January 29, 2009 in catholic, church, Economy, Ethical/Moral, interview, Political Life, poor, Right
Tags: archbishop, church, coexistence, development, Diplomacy, doctrine, Doha, Escaping, international, interview, multilateral, Poverty, Round, Silvano, Social, sphere, Tomasi

Escaping Poverty: Interview With Archbishop Silvano Tomasi

GENEVA, OCT. 16, 2007 (Zenit.org).- Intelligent use of the economy, market and culture is needed to attain objectives coinciding with our values as Christians and members of the human family, says a Holy See representative.

In this interview with ZENIT, Archbishop Silvano Tomasi, apostolic nuncio and permanent observer of the Holy See to the Office of the United Nations and Specialized Institutions in Geneva, spoke of the necessary avenues to help developing nations escape poverty.

Q: What tools does Vatican diplomacy use to evaluate the most underprivileged in the world?

Archbishop Tomasi: The Holy See works within the international sphere, with the United Nations and in the U.N.-related agencies, as an “observer” state; this gives the Holy See the right to intervene and take part in non-voting activities, thus allowing the Holy See to act more freely than other states.

Furthermore, the Holy See endeavors to promote a line of discourse to support and aid the least developed countries, particularly those suffering in conditions of extreme poverty.

Specifically, the Holy See tries to generate a public culture, a world opinion within the international sphere, by declaring that developed countries are not only in a position to choose to support poorer populations, but that they bear the ethical responsibility to do so.

Then, the Holy See tries to offer actual help to these populations, not only in the form of financial support, which sometimes contributes to corruption, but, above all, through technical training, the exchange of information and licenses, all to help facilitate production.

And, with the aid of existing international structures and U.N.-related entities, such as the U.N. Conference for Trade and Development, we try to equip less wealthy countries with the ability to take part in trade, keeping in mind that participation is one of the most important concepts in the Church’s social doctrine.

According to this concept, everyone is entitled to take part in international life, to have access to common goods in a fair, proportionate and justified manner.

Q: What is your position in the debate about debt forgiveness for poor countries?

Archbishop Tomasi: For years, particularly since the Jubilee of the year 2000, several private organizations, the Church, and the Holy Father himself, have issued exhortations on the subject of debt forgiveness for poor countries because even payment of the interest is so burdensome that it obstructs development.

Therefore, I am in favor of debt forgiveness for the poorest countries as soon as possible, so that some of the resources that thus become available can be channeled toward social development, health care, children’s education, drinking water systems, all for a gradual improvement of living standards.

Q: Do you consider the developed world to be adequately informed and involved in the problems of poor countries?

Archbishop Tomasi: Public opinion is often distracted by many things that are not so essential. Occasionally, great tragedies or humanitarian campaigns draw attention for a while.

Some time back, we had the tsunami in Southeast Asia, which brought about people’s very constructive, positive and generous response. But we have other “tsunamis.” We have thousands of people dying of hunger, malaria or AIDS every day while nothing is said about these silent tragedies.

The media sometimes reports on these, issuing information, but it is then lost because the news items are not dramatized, and public attention wanders.

The fact that there are wars going on, people dead as the result of conflicts in Africa, Asia or the Middle East, is viewed with a certain degree of indifference. It is almost as if we have grown accustomed to the normalcy of these tragedies.

In my opinion, for people to see on the news that 100 people have been assassinated in Baghdad, another 20 in Mogadishu, and 50 refugees have died in a tragedy in Africa, is sometimes not very different from watching an entertainment movie after the news bulletin.

Therefore, it is important for Christians to sensitize people through the network of parishes, groups and movements, about the need for solidarity toward the most disenfranchised, to work together toward peace, for a bit of progress and for a better standard of living for these distant people.

Q: What are your thoughts on multilateral diplomacy versus bilateral dialogue in the international community?

Archbishop Tomasi: I would say, above all, that there is still a strong desire to struggle and negotiate in order to continue on a multilateral level, to seek solutions to current problems, particularly in the field of trade.

For example, the director general of the World Trade Organization insists on the fact that we must definitely continue to grow together in the same direction in order to be truly effective in the long term, even in the case of developed countries.

However, at the moment, there is the temptation in Europe and in other states to try to bypass common action through bilateral negotiations. This tendency can have very dangerous consequences because the stronger party tends to impose its terms on the weaker one, so that the negotiation is not really equitable.

In the long term, this can just lead to the maintenance of the status quo, in other words, the coexistence of rich and poor countries, which, in fact, does not succeed in combating poverty.

Q: As permanent observer of the Holy See in Geneva, do you consider international organizations in the field of economics, especially the World Trade Organization, as directing their course of action toward the sustained development of Third World nations?

Archbishop Tomasi: I attended the Hong Kong Ministerial Conference at the end of 2005, when the WTO tried to evaluate the “Doha Development Round” [from November 2001].

On that occasion, it became clear that, despite the extremely tough bargaining, it is possible to reach agreements that are beneficial to all concerned. Therefore, these international structures, which are necessary to achieve the globalization of the economy, the market, and culture, must be used intelligently.

We have to make an intelligent use of these structures in order to attain objectives that are truly in line with our fundamental values as Christians and as members of the human family.

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