0_0 wrote:Now i'm confused.. is the new pope a fascist or not?
Easy one. Not.
p.s. no charge
Moderators: Elvis, DrVolin, Jeff
by lupercal » Wed Mar 20, 2013 4:43 pm
0_0 wrote:Now i'm confused.. is the new pope a fascist or not?
by seemslikeadream » Wed Mar 20, 2013 4:51 pm
The “Dirty War” and Argentina’s Military Dictators: Women Killers and Baby Thieves
By Global Research News
Global Research, March 14, 2013
These are the pathetic wrecks of two of this Hemisphere’s once formidable monsters.
Jorge Rafael Videla and Reynaldo Bignone led Argentina during the Dirty Wars of the 1970s and 1980s.
These right wing dictators relied on “disappearings,” kidnappings and secret execution, of their political enemies to instill terror and prevent opposition. Among the more original and despicable acts they employed was stealing the babies from mothers they kidnapped and then placing them with other families.
The mothers were disposed of, sometimes by dropping them from airplanes into the Atlantic Ocean. It was for the baby thefts that these two men were on trial. Among their defenses was the mothers used their babies as “human shields.”
Reynaldo Bignone (left) and Jorge Rafael Videla in the courtroom where they would each be convicted for the plot to steal babies from the disappeared mothers who their regimes kidnapped, tortured and killed.
Both were convicted. Videla received a 50-year prison sentence; Bignone, 15 years.
It is worth noting that the right wing of our own national security apparatus provided aid and comfort to these criminals. It goes without saying that Henry Kissinger, who never met a right wing strong man he didn’t like, was initially behind our support for the military dictators in Argentina (during the Ford Administration). And after Carter cut off aid, it was restored by those serving the genial-seeming Ronald Reagan. The military aid helped the Argentine army commit unspeakable crimes.
A Reagan official, Elliot Abrams, provided deposition testimony in the case against the dictators. He testified about how Washington knew of the baby stealing crimes and “urged Bignone to reveal the stolen babies’ identities as a way to smooth Argentina’s return to democracy.” Bignone ignored the advice, and of course the Reagan Administration did nothing to make the information public, preferring instead to cover up the crimes of its allies in Argentina.
Incidentally, Abrams had the title of Assistant Secretary of State for Human Rights and Humanitarian Affairs. Ironies abounded in the Reagan Administration. Among them would be that Abrams himself would later accept a plea bargain in the Iran Contra case in which he also was involved in a cover-up; that is, withholding information requested by Congress. He accepted the plea bargain to avoid felony charges against him. But hiding information from Congress of crimes committed by the Reagan Administration in order to permit right wing dictators to continue to commit human rights abuses was evidently the patriotic duty of members of the Reagan Administration, because Reagan’s vice president, George H.W. Bush, pardoned Abrams for the crimes he pleaded guilty to. And his tawdry service in the Reagan Administration did not mean he would not be useful to later Republican Administrations. Having done his loyal best to subvert democracy, human rights, and international operations in the Reagan Administration, George W. Bush appointed him to the post of senior director of democracy, human rights, and international operations at the National Security Council in 2001.
Right wing as our national security policy is in the best of times, remember: in a new Republican administration the ultra right-wingers, the friends of war criminals, like Abrams, always come back.
Elliot Abrams, friend of rights abusers but not of congressional inquiry. (Photo: Jim Watson/AFP/Getty Images.)
Update [8/19/12]: Not a month after this report which shows that Elliot Abrams was our government’s enabler of official baby stealing, a report emerges that he is one of the top candidates for a big job in a possible Romney Administration. The Cable, the blog of the editors of Foreign Policy, mention his name as the possible National Security advisor to the President. They refer to Abrams as a “technocrat.” I suppose this is because his experience in the Reagan and Bush Administations were “technically” dealing with human rights issues. I say “technically” because he never really discovered any human rights that our friends in Latin America and the Middle East every committed. He therefore had time to occupy himself with other things, such as obstructing Congress and then persuading George H.W. Bush to pardon him right before leaving office. If our National Security is handled as well as he handled Human Rights, we all ought to stock up on duct tape.
by seemslikeadream » Wed Mar 20, 2013 4:57 pm
0_0 wrote:Now i'm confused.. is the new pope a fascist or not?
Former Argentinian dictator says he told Catholic Church of disappeared
Tue, Jul 24, 2012, 01:00
First published:
Tue, Jul 24, 2012, 01:00
Jorge Videla said the hierarchy advised him on ‘managing’ the dirty war, writes TOM HENNIGANin São Paulo
ARGENTINA’S FORMER military dictator said he kept the country’s Catholic hierarchy informed about his regime’s policy of “disappearing” political opponents, and that Catholic leaders offered advice on how to “manage” the policy.
Jorge Videla said he had “many conversations” with Argentina’s primate, Cardinal Raúl Francisco Primatesta, about his regime’s dirty war against left-wing activists. He said there were also conversations with other leading bishops from Argentina’s episcopal conference as well as with the country’s papal nuncio at the time, Pio Laghi.
“They advised us about the manner in which to deal with the situation,” said Videla in a series of interviews conducted by the magazine El Sur in 2010 but published only on Sunday.
He said that in certain cases church authorities offered their “good offices” and undertook to inform families looking for “disappeared” relatives to desist from their searches, but only if they were certain the families would not use the information to denounce the junta.
“In the case of families that it was certain would not make political use of the information, they told them not to look any more for their child because he was dead,” said Videla. He said the church “understood well . . . and also assumed the risks” of such involvement.
The confession confirms long-held suspicions that Argentina’s Catholic hierarchy collaborated with the military’s so-called process of national reorganisation, which sought to root out communism. In the years following the 1976 coup led by Videla, thousands of left-wing activists were swept up into secret detention centres where they were tortured and murdered. Military chaplains were assigned as spiritual advisers to the junior officers who staffed the centres.
In contrast to the Catholic hierarchy in Brazil, where church leaders denounced that country’s military dictatorship and provided sanctuary to its victims, in Argentina bishops were prominent defenders of the regime against accusations of human rights abuses from abroad.
At the height of the state’s offensive, Cardinal Primatesta refused to meet with mothers of the disappeared who, in the face of violent intimidation and media silence, were seeking help in finding out what had happened to their missing loved ones. He also prohibited the lower clergy from speaking out against state violence, even as death squads targeted Catholic priests critical of the regime.
The cardinal’s defenders said he believed a break with the regime would be counter- productive and that in private he characterised disappearances and torture as against the Christian spirit. On his death in 2006 human rights campaigners in Argentina said he took to the grave many of the junta’s secrets after they failed to force him to testify about his dealings with it.
Accusations of collaboration with the junta also dogged the subsequent career of Laghi, who had been a regular tennis partner of the navy’s representative in the junta, Admiral Emilio Eduardo Massera, when in Buenos Aires.
The Mothers of the Plaza de Mayo human rights group tried to prosecute him in Italy for his involvement with Argentina’s dictatorship but the effort failed.
Videla is serving life in prison for human rights abuses committed while in power. Earlier this month a court sentenced him to 50 years for orchestrating the theft of babies born in captivity to women subsequently murdered by their military captors.
He gave the interview to El Sur on condition that it be published only after his death, saying he did not want to cause any more pain. But the magazine said it was released from its obligation after Videla subsequently gave a series of interviews to other journalists that were published.
by lupercal » Wed Mar 20, 2013 4:59 pm
FourthBase wrote:lupercal wrote:guys there's this great new service called google. . . anyway the priest in the photo was identified by Argentine daily La Nacion as Bishop Octavio Derisi Nicholas, who died in 2002. Here's Bergoglio in 2003, 13 years after the 1990 photo with Videla:
The priest in the 1990 pic is way too old to be Bergoglio, whatever the similarity. That will be $5 please.
Where are the other pics of Octavio? I'm more than willing to be wrong and owe you 5 and eat crow.
by seemslikeadream » Wed Mar 20, 2013 5:04 pm
by FourthBase » Wed Mar 20, 2013 5:05 pm
by lupercal » Wed Mar 20, 2013 5:16 pm
by FourthBase » Wed Mar 20, 2013 5:56 pm
by seemslikeadream » Wed Mar 20, 2013 6:11 pm
by seemslikeadream » Wed Mar 20, 2013 7:16 pm
BB: That is quite correct. There are some 30,000 deceased involved here. To be unaware would be impossible. So the awareness simply had to be there. We saw similarities to this with Augusto Pinochet in Chile. He had his friends in the clergy as well. Again, you can see Jorge Mario Borgoglio giving holy communion to Videla.
DB: Giving holy communion to the mass murderer?
BB: Yes.
DB: So you’ve got a high-level official purging a head of state and a known mass murderer. Every human rights organization on the face of this earth nailed this down in terms of what was happening in Argentina. This is troubling.
Liberation Theology Haunts New Pope
March 19, 2013
Liberation theology holds that Jesus was committed to making society address the needs of the poor, not just giving them charity. But traditional Church leaders condemn it as Marxism in Christian trappings and have sat back as rightist regimes tortured and killed priests and nuns, a history that now haunts Pope Francis.
By Dennis J. Bernstein
Blase Bonpane, who served as a Maryknoll father in Guatemala until he was expelled by the right-wing military in 1967, was among the priests and nuns who believed in the teachings of liberation theology, which held that the Catholic Church must address the plight and marginalization of the poor.
Bonpane, now director of the Office of the Americas and host of “World Focus” on Pacifica Radio, expressed grave concerns about the silence of the new Pope Francis, who as Father Jorge Mario Bergoglio did not speak out publicly against the Argentine junta as it conducted a “dirty war” killing some 30,000 people, including 150 Catholic priests. Bonpane was interviewed by Dennis J. Bernstein.
Blase Bonpane, director of the Office of the Americas.
DB: Talk to us about the new pope Francis, who has been portrayed widely as a pope of the people, who rides the bus, love sports and has a lot of sympathy for the poor How would you describe his background and his relationship, if any, to the Argentine “dirty wars.”
BB: I would say that he is a populist conservative. But we have a problem that is structural within the church, and that is that the church has generally been subsidiary to the state and has generally gone along with the state in its history since the Council of Nicea in 325 AD.
There seems to be no exception in Argentina where most of the reports we received during the “dirty wars” were of the clerics not speaking out as they should have. And many of them opposing individual priests that were liberation theologians. In certain cases this led to the arrest of priests, such as Orlando Yorio and Francisco Jalic who were kidnapped and practically killed by the Junta.
Afterward, Orlando Yorio spoke about the situation of surviving months of imprisonment. He felt it was because the church had said he was a liberation theologian and they didn’t want to approve of him and his work in the slums of Buenos Aires. So yes, there are many accusations, most of them in the book The Silence, which refers to just that, the fact that silence is complicity and in some cases there is direct participation of clerics together with the junta.
[Junta leader Jorge Rafael] Videla could go to holy communion anytime and would be well received by the higher church in Argentina. This is tragic. But look at the situation in the U.S. Are our bishops speaking out against Guantanamo and that people are being held there? Are they speaking out on behalf of Bradley Manning? No. There’s a silence here as well.
There is a history of silence. The Church supported Franco in Spain. We have the terrible situation with [Pope] Pius XII and his relationship to the Germans in the period of the Third Reich. It’s not unusual. It’s been a subservient church in many ways. The new pope has not been comfortable with liberation theology. It is possible to speak on behalf of the poor without supporting the real fundamental changes that are present with liberation theology.
DB: You are somebody who is connected to this in many different ways, and have followed U.S. policies and global policies and how they impact Central and South America, the Spanish speaking world. What information do you have, because you know a lot about this? Did this pope ever speak up, was he outspoken on behalf of the people? He was there during the worst parts of the slaughter. What do we know about what he did and did not do?
BB: There’s a lot of allegations, most of them appear in the book, The Silence. It does look like a case of coexistence with a horrible “dirty war.” That is tragic. I don’t think we should be defensive about it. We aren’t in a court of law where we can say we’ve gone through all the evidence, but there are certainly substantial reports of not speaking out against the junta, and in some cases being aligned.
One [Argentine] priest was so much aligned with the junta that he was arrested when they began arresting the members of the “dirty war.” He had to serve time because he was working directly with the junta. In the case of the higher clergy, silence is not acceptable.
DB: As a high official in the Catholic hierarchy in Argentina at the time that the slaughter was going on, he would certainly not be unaware of what various priests were doing and the roles they were playing within this “dirty war.” So here, complicity is also being a part of a mass murder situation. Silence is complicity, yes?
BB: One of the priests, Father Yorio, accused [Father] Bergoglio of effectively handing him over, and his colleague to the death squads, by declining to tell the regime that he endorsed their work. In other words, he was on the margin. The other priest refused to discuss it and he moved into seclusion in a German monastery.
Bergoglio discussed this incident of two priests being handed over to the death squad in his biography by Sergio Ruben. The claim in the biography is that Bergoglio took extraordinary behind-the-scenes action to try to save these two guys after they were picked up by Jorge Videla’s death squad. Whether that claim is true I don’t know. This is coming from him and his biographer.
He acknowledges that these priests were picked up and practically killed. He doesn’t accept the fact that it was because of him. At least one of the priests said it was because of him, so these things are going to haunt him for sure. But the overall thing is to look at the structure and the problem of the church being subservient to the state in so many ways. That is true in the U.S. I think it’s true in Argentina. It’s true throughout much of the world.
The liberation church is saying we don’t agree with the imperial church which came about after the fourth century Council of Nicea. We agree with the anti-imperial church that defied Rome and Roman power when it was illegal to be a Christian and with the death penalty. We are part of that primitive Christianity and the essence of what we are is a focus on the preferential option for the poor.
Step #1 is to focus on the needs of the poor. This applies to both the church and state. … States can understood it, such as under [the late Venezuelan President] Hugo Chavez who have a preferential option for the poor. [Cuba’s Fidel] Castro had a preferential option for the poor. [Bolivian President] Evo Morales sees it. [President] Jose Mujica in Uruguay. These people served time in prison, they were rebels and their focus was a preferential option for the poor.
If that applied in the United States, the first thing the President would talk about would be that we have one million people sleeping on the streets of the United States every year. So these liberation theologians come along, who I totally support, and they say we want an authentic interpretation of this man we claim to follow, this carpenter from Nazareth. This is the conflict.
DB: Blase Bonpane has written five books, including Guerillas of Peace, Liberation Theology and the Central American Revolution. I don’t want to belabor this. But this was Argentina at a time when activists, liberation theologists, social workers, teachers, kids, families, anybody, were being disappeared, tortured, executed. It would be rather difficult to believe that he [Pope Francis] wasn’t fully knowledgeable about a lot of what was going on. These were his parishioners, right?
BB: That is quite correct. There are some 30,000 deceased involved here. To be unaware would be impossible. So the awareness simply had to be there. We saw similarities to this with Augusto Pinochet in Chile. He had his friends in the clergy as well. Again, you can see Jorge Mario Borgoglio giving holy communion to Videla.
DB: Giving holy communion to the mass murderer?
BB: Yes.
DB: So you’ve got a high-level official purging a head of state and a known mass murderer. Every human rights organization on the face of this earth nailed this down in terms of what was happening in Argentina. This is troubling.
BB: Very much so. But this is the rule, rather than the exception. This is part of Church history. We saw it with Cardinal Spellman supporting the war in Vietnam, supporting [South Vietnamese President] Diem, being the military vicar of the United States of America as a cardinal. This is not unusual. The unusual people are the Archbishop Romero, Bishop Samuel Ruiz in Mexico. They are the exception and are worthy of being identified as the exception.
Romero, in El Salvador, started off in the stereotypical fashion and then he got to the point where he said “me converte,” the poor converted me to understanding that I was too much aligned with the wealthy and with the military. They used to call that the trinity in Latin America, the military, the oligarchy and the church. So we are not talking about an exceptional situation.
DB: And we know that Romero was essentially shot through the voice, if you will, for speaking out for the poor. Again, this is a huge bit of information that must have been shared with the church leaders in the community. Can we ever expect that the new pope will say at a certain point, I was wrong, the Church was wrong, we were silent. Here now, on my new perch he could come clean and say I am going to change history and make a difference, have a real clearing of the air. Can we expect anything like that?
BB: I would have hope of that. I would be very surprised if it happened because as we have seen there has been a tradition of cover-up to protect the image. It’s like a corporation saying we must protect the image of Coca-Cola. I don’t care about the image of Coca-Cola. I care about the junk that’s in it.
Protecting an image is not a very transparent way to conduct a Church. I think it’s very important to identify the sins of the church. There have been wonderful books written about it by people such as Gary Wills, an active Catholic writer who wrote about the sins of the church in his recent book called Why Priests? It’s important that the laity, the people who are members of the church, take it upon themselves to identify these crimes.
We have a history emanating from the Council of Nicea, which evolved into Crusades, Inquisitions, Conquistadores. The Inquisition was present in Mexico in the 19th Century. You can go to the Museum of the Inquisition in Mexico City where Father Hidalgo, the father of the Mexican revolution was condemned by the Inquisition and called a Lutheran, a Jew and an atheist.
We have quite a problem here with history and it doesn’t do any good to try to put it under the rug. It certainly didn’t do any good to put the pedophilia scandal under the rug. We have people like Roy Bourgeois are being told they are a scandal from the holy office. He is my colleague and Maryknoll and father of the School of Americas Watch to close the school.
DB: The school where they help train the mass murderers who did this kind of thing in Argentina, El Salvador, Guatemala, you name it.
BB: Absolutely. They trained the people who killed Archbishop Romero. [Father Bourgeois] was condemned because he was told to recant his opinion that women should be priests. He said I can’t recant, it’s about conscience. It’s the same reason that Pope Benedict gave for stepping down. He said in my conscience I have to do this.
People should know that conscience is the ultimate norm of morality in the Church. You can’t act against your conscience. Roy couldn’t act against his conscience. He wanted to see women priests and wouldn’t recant so he’s called a scandal. What about the scandal of pedophilia? Are we going to talk about that?
DB: Before I let you go, Blase Bonpane, that’s exactly what I want to talk to you about. Now, Pope Francis I, from Argentina, can we expect him to be bold? Have the priests been better in Argentina than in the United States?
BB: I think the problem is bad throughout the world. Many areas are very good at covering it up. Latin America was not a place where people were going to talk about it. So I would expect it to be equally a problem in Latin America. I hope they don’t attempt to keep this quiet. This goes back to the Lateran Council of the 11th century that gave us a law of celibacy.
I think the law has a terrible history. I think that celibacy is wonderful for those who choose it. But a law of celibacy leads to many, many problems and some of them are related to this situation we’ve had in the U.S. church and elsewhere.
DB: We know that the former pope, the first one to resign in 600 or 700 years, before he became the pope, was a kind of mister cover-up. He was directing the office that was making sure that everybody shut their mouths as these revelations began to unfold.
BB: Our evidence shows that he insisted that every case of pedophilia be sent to his office, the Holy Office. Then, as far as we can record and get the information, he made it clear to the bishops of the world that he wanted to avoid having these cases go to the civil authorities, or even to psychiatrists, who might feel they were bound in some cases to report these cases to the civil authorities.
It is a terrible history and may be one of the reasons that he resigned. There may have been others, but that may be one of them. Now that he is pope emeritus he probably could find it easier not to engage in discussing the matter. But the problems go on and they must get dealt with.
What’s wonderful is that through making decisions in the base communities, they are going ahead and following their consciences. Women are celebrating the Eucharist because of their convictions that women have been held back throughout the entire world, not only in Christianity, but in Islam, Judaism, and most religions. In most civic life they have been held back and this is part of their liberation.
by seemslikeadream » Thu Mar 21, 2013 1:01 am
Life Sentence for Gen. Videla – Part 1Just before Christmas, former Argentine dictator Gen. Jorge Videla was sentenced to life in prison for the torture and murder of 31 prisoners, most of whom who were “shot while trying to escape” in the months after his 1976 military coup. Two dozen of his flunkies were given life sentences at the same time.
This is just the tip of the iceberg of crimes for which Videla was actually responsible. Though there are no accurate counts, estimates of those who “disappeared” and were presumably murdered on his watch vary from 9,000 to 30,000, in a country whose population is about a tenth that of the United States.
Videla proudly assumed responsibility for the killings, claiming they were justified to save Argentina from terrorists. What kind of terrorists? According to Videla, exactly the kind of democratically elected terrorists who have run Argentina for the past 25 years, a period of dramatically enhanced personal freedom and economic growth. The terrorists who run Argentina went so far as to legalize gay marriage last year.
Videla is now 85 years old, so a life sentence will probably not amount to much in terms of years. However, he will live out his days undergoing a peculiarly humanist method of torture, in the form of a series of additional trials about additional batches of victims.
Monica’s Tale
Numbers numb; a single story chills. Monica Mignone was the pretty 24-year old daughter of Emilio Mignone, a prominent lawyer and educator who had previously held a position with the Organization of American States and was then serving as rector of the National University of Luján. Monica was no communist, but fell in a suspect class because she devoted her spare time to volunteer work with the poor in the slums of Buenos Aires.
The military coup occurred on March 24, 1976, when Gen. Videla, a deeply religious man, overthrew the democratically elected Argentine government and promised to restore “Christian morals and values.”
Shortly before dawn on the morning of May 14, 1976, five heavily armed men wearing civilian clothes but carrying army identification papers banged on the door of the Mignone home, grabbed Monica, and left. What happened to her then? Her family has never found out, despite the tireless efforts of her well-connected father to discover the truth. Although Emilio pulled every string in the Church and government on her behalf, he went to his grave 22 years later without ever having discovered a shred of evidence as to what happened to Monica, let alone why or how. We do know that the other volunteer social workers in Monica’s group were taken as well. We also know that the 31 victims in the case decided last month were taken to a secret center in Cordoba and tortured with methods including electric shock, rape, simulated asphyxiation with water and mock executions. They were left naked in cold wet cells through the winter, and were told their families would be killed if they didn’t tell what they knew.
As the number of disappearances mounted, mothers and grandmothers of the disappeared began protesting every Thursday in the Plaza de Mayo. The military response was straightforward: the leader of the mothers’ group and nine other women were themselves kidnapped from their homes, never to be heard from again. The mothers in fact were violating an official decree prohibiting “comment or reference to themes related to subversive activities, the appearance of bodies and the deaths of subversive elements and/or members of the armed forces or security forces in these happenings, unless they are reported by an official, responsible source. This includes kidnappings or disappearances.”
“Terrorism”
Monica was indeed a terrorist, at least as the junta defined it. Gen. Videla explained that a terrorist is “not only someone with a gun or bomb, but also anyone who encourages their use by ideas incompatible with Western Christian civilization.” Gen. Roberto Viola defined terrorism as “any concealed or open, insidious or violent action that attempts to change or destroy a people’s moral criteria and way of life, for the purpose of seizing power or imposing from a position of power a new way of life based on a different ordering of human values.” Gen. Iberico Saint-Jean laid out the plan: “First we kill all the subversives; then we will kill their collaborators; then their sympathizers; then … those who remain indifferent; and finally we will kill the timid.” Since it took nearly two months to get around to Monica Mignone, she probably fell in the “sympathizer” category.
The regime destroyed not only people but books, often whole libraries at a time; as a colonel later explained, “What is really subverting the system are ideas.” On April 29, 1976, Jorge Eduardo Gorleri, later made a general, ordered a huge book-burning in Cordoba, with these words: “The command of the III Army Corps informs the public that on this date it is proceeding to burn pernicious material that affects the mind and our Christian way of life. In order that nothing of these books, pamphlets, and magazines be left, this resolution is being taken so that this material will no longer deceive our young about the true goodness represented in our national symbols, our family, our Church, and our most venerable traditional legacy, which is summarized in God, Fatherland, Home.” Lt. Col. Justo Jacobo Rojas Alcorta said that religious freedom was only good for “hiding atheists,” while calling liberal democracy “false, because it supports popular sovereignty when, according to Christian doctrine, it is God who confers power.”
Complicity of the Church
The fact that a military dictatorship behaved badly is not earthshaking news. What’s interesting about Argentina, though, is the symbiotic relationship between the dictatorship and the Catholic Church, and the Church’s refusal to own up to its role in what happened. At last month’s trial, Videla described his current martyrdom as “one more act of service to the Lord our Father and to the country.”
A few months before the military coup was launched, in a homily delivered in the presence of the army chief of staff, Bishop Victorio Bonamin asked aloud, “May not Christ some day want the armed forces to go beyond their normal function?” A priest at the Army War College taught that “Democracy is government by the people. Therefore, if a people is not mature enough to govern, democracy makes it responsible for its own downfall. Let us not forget that here and in other countries subversion arose under democratic governments.”
On the eve of the coup, Videla and other plotters received the blessing of the Archbishop of Paraná, Adolfo Tortolo, who also served as vicar of the armed forces. The day of the takeover itself, the military leaders had a lengthy meeting with the leaders of the bishop’s conference. As he emerged from that meeting, Archbishop Tortolo stated that although “the church has its own specific mission . . . there are circumstances in which it cannot refrain from participating even when it is a matter of problems related to the specific order of the state.” He urged Argentinians to “cooperate in a positive way” with the new government.
Monica’s father knew Archbishop Tortolo, and repeatedly pleaded for his help. He got nothing but an icy stare. After thousands had disappeared, Tortolo told the press that “I have no knowledge, I have no reliable proof, of human rights being violated in our country” and praised the military regime, saying that the armed forces were simply “carrying out their duty.” The vicar for the army, Bishop Bonamin, characterized the campaign as a defense of “morality, human dignity, and ultimately a struggle to defend God … Therefore, I pray for divine protection over this ‘dirty war’ in which we are engaged.” He told a university audience in December, 1977 that the world was divided into “atheistic materialism and Christian humanism.” Though he denied any knowledge of individual cases, he proclaimed that “If I could speak with the government, I would tell it that we must remain firm in the positions we’re taking: foreign accusations about disappearances should be ignored.”
Life Sentence for Gen. Videla – Part 2
Last week, we looked at the 1976 origin of Gen. Videla’s “disappearance campaign,” the stated objective of which was to destroy atheists and dissidents who threatened “Western civilization and Christianity.”
When mass graves began turning up in 1982, the Cardinal who headed the Argentine bishop’s conference blithely observed that “I don’t understand how this question of guerrillas and terrorism has come up again; it’s been over for a long time … Things should not be mixed up. Do you know that there are some ‘disappeared’ persons who today are living quite contentedly in Europe?” A year later, he was given a new mansion, worth 8 million pesos, courtesy of the Argentine taxpayers.
Numerous families today tell of fruitless searches for their loved ones, in which officers of the Church not only refused help but instead passed on to the authorities information given to them in confidence so they could seize more people. When the mothers who protested weekly in the Plaza de Mayo sought support and a place to meet, the churches in the center of Buenos Aires flatly refused to accommodate them.
Solace for Torturers
One of the most critical roles played by the Church was in assuaging the consciences of the underlings who were ordered to do the dirty work. Adolfo Francisco Scilingo, for example, was a naval officer responsible for disposing of the disappeared after the torturers had extracted all the information they could. This was frequently accomplished by injecting them with sedatives and then tossing them from helicopters into the ocean. When he had trouble stomaching this, he spoke to a chaplain about it: “He was telling me that it was a Christian death because they didn’t suffer, because it wasn’t traumatic, that they had to be eliminated, that war was war and even the Bible provided for eliminating the weeds from the wheat field.” “When we had doubts,” Admiral Zaratiegui later testified, “we went to our spiritual advisors, who could only be members of the vicariate, and they put our minds at ease.” When Bishop Bonamin retired in 1981, the army chief of staff was lavish in his praise: “Both troops and command used to welcome him, avid to hear his preaching, the irreplaceable spiritual sustenance for keeping up the struggle and overcoming the lack of understanding . . . His advice clearly pointed the military sword in the right direction.” Bonamin’s retirement income was provided by a grateful Argentine government, which rewarded the support of the bishops by pumping up the size of their already generous taxpayer-funded pensions.
The very day after Monica Mignone was seized, an official pastoral letter of the Argentine Bishop’s Conference warned that “We must keep in mind that it would be easy to err with good intentions against the common good, if one were to insist . . . that the security forces must act with the chemical purity of peacetime, while blood is being shed every day; … or that we should be unwilling to accept for the sake of the common good the sacrifice of the measure of freedom that this moment requires.” It was awfully gracious of the bishops to accept the “sacrifice” of Monica Mignone for “the common good.”
A guidebook on military ethics written by an Argentine army chaplain states that torture is usually unacceptable, but there are exceptions “for very special cases.” In such cases, he says: “We believe that the man who is exercising competent and responsible authority, must judge according to his conscience and act accordingly. He is probably acting well if in each particular case he manages to give a satisfactory answer to these three questions: Is the threat to the common good so grave? Am I unable to protect the common good in some other way that is licit? Is it really indispensable that I do this?” Torture seems to have been “really indispensable” at least 10,000 times.
Though Monica Mignone’s father never discovered what happened to her, he did later learn from other bishops that Archbishop Tortolo had championed the army’s use of torture in closed-door meetings, relying on arguments from medieval theologians and Inquisition-era Popes. For example, St. Augustine himself in his 5th century City of God had urged the beating of heretics with rods until they agreed to toe the line. The chaplain of the III Army Corps explained to one prisoner that torture was sinful only if it lasted more than 48 hours. The Church even rationalized the secrecy with which the campaign was conducted; a priest sympathetic to the junta explained that “If they had a public firing squad, right away the rest of the world would say, ‘Don’t shoot! Don’t shoot!’ – and we cannot fight that way.”
Direct action
Father von Wernich
Sometimes the clergy’s involvement was more direct. Catholic priest Christian von Wernich, chaplain of the Buenos Aires Police, was found guilty of complicity in 7 homicides, 42 kidnappings, and 32 instances of torture, and sentenced to life imprisonment in 2007. Between (or sometimes during) torture sessions, priests encouraged kidnapping victims to rat on their friends, to improve their lot both in this life and the next. A Dominican prior at the Catholic University of Tucumán kept a list of students and others he viewed as leftist, and turned it over to the army. The list included the president of the League of Humanist Students of Tucumán, who was never heard from again.
To be perfectly fair and balanced, it must be added that not all the God expert violence in Argentina was on the right-wing side. Radical priests such as Fr. Alberto Carbone, who claimed that the early Christians were model revolutionaries, egged on Marxist violence; Carbone was later involved in the kidnapping and murder of former Argentine President Pedro Aramburu. Catholic youth leader Juan Ignacio Isla Casares masterminded the killings of five policemen in an ambush near the San Isidro Cathedral on October 26, 1975. Carbone, Casares, Videla, Tortolo – they’re all the same, all certain that since God is on their side, anything goes.
Argentina’s military government finally fell from power after its botched attempt to conquer the Falkland Islands in 1982. When democracy was restored, a “National Commission on the Disappeared” was appointed to uncover the truth, which shed light on some 8,960 cases (but was unable to unearth details about Monica Mignone). Its final report, called Nunca Mas [“Never Again”], is one of the most important documents in Latin American history, because it teaches future generations what not to do. Videla and other leaders were first found guilty of mass torture in 1985, but at the urging of the Church they were pardoned by President Carlos Menem in 1990. Upon release from jail, they were promptly feted as guests of honor at a reception held by the Vatican’s representative in Buenos Aires. Menem’s pardon was declared unlawful in 2007, clearing the way for the current round of trials.
Under the Rug
Argentina’s truth commission delicately sidestepped the role of the clergy, though, so the full story of Church involvement has never come to light. In fact, the Argentine Church has done everything in its considerable power to cover up its involvement in the atrocities and pretend it never happened. When Canadian historian Patricia Marchak compiled an oral history of the period in the 1990s, the hierarchy from the Papal nuncio on down flatly refused to participate. Instead, the Church successfully lobbied for a series of amnesty laws, protecting itself and its military accomplices, which were only repealed in 2003.
The idea of a “truth commission” is not novel. The U.S. Institute of Peace describes 41 of them in detail, from Argentina down to the Solomon Islands. Secular governments constantly engage in their own self-criticism, of everything from oil spill responses to plane crashes to intelligence failures. That’s how humanists improve themselves: not by praying for grace, but by admitting screw-ups, analyzing them, and trying hard to learn from past mistakes.
Ever wonder why so many people who distrust the government tend to trust God experts? Government airs its mistakes for all to see, exposing its fallibility; God experts never admit anything, and when backed into a corner they leap immediately into “forgiveness is divine” mode. Abraham Lincoln was right: you really can fool some of the people all of the time.
If the Church had an ounce of decency, it would undertake its own Nunca Mas investigation and publish the results, letting the chips fall where they may, to teach future generations of clergy what not to do. If they get really good at it, maybe they could try the same technique on the sex abuse cover-ups.
by FourthBase » Thu Mar 21, 2013 1:28 am
, instead?by lupercal » Thu Mar 21, 2013 1:53 am
Habemus a deal!by seemslikeadream » Thu Mar 21, 2013 2:04 am
The teaching of Jesus in the sixth chapter of John's Gospel is very clear: "Amen, amen I say to you, unless you eat the flesh of the Son of Man and drink His blood you do not have life within you. Whoever eats My flesh and drinks My blood has eternal life and I will raise him up on the last day. For My flesh is true food and My blood is true drink. Whoever eats My flesh and drinks My blood remains in Me and I in him" (John 6:53-56).
FAITH AND REVERENCE
A sound belief in the Eucharist moves us to some important practical conclusions. Since the bread and wine become the Body and Blood of Jesus, Catholics must have the utmost respect and reverence for these precious gifts.
We should not receive Communion if we are conscious that we are in a state of serious sin. Saint Paul makes it clear in the text from 1 Corinthians 11:27, 29 quoted above —that we must not receive the Lord unworthily. Other than in crisis situations, where a perfect act of contrition can suffice, anyone who is aware of serious sin must receive the sacrament of penance before going to Communion.
Priests and catechists must not hesitate to teach this clearly to the people on a regular basis.
People who are married outside the Church are not supposed to receive Communion. They should approach the marriage tribunal to see if their marriage can be validated and, thereby, return to the sacrament. I know how difficult and painful it is for people who are not able to receive Communion; and I suffer with them. It can be of some comfort to know they may come forward at Communion time to receive blessings from a priest or other minister. (Non-Catholics and others not receiving Communion may also receive blessings.)
In a recent article, Bishop William Weigand of Sacramento notes a lack of respect for the Eucharist in recent years. I believe he is correct. We must not allow the simplification of the rites of the Mass, such as the reception of Holy Communion in the hand or while standing, to breed an informality that erodes our belief in the Real Presence. We must be careful to genuflect reverently when entering the church where the Blessed Sacrament is kept; or, at least to make a deep bow of respect. We have let sloppy language lead to a disrespect of the Eucharist. I call on all Catholics in our archdiocese to stop referring to Holy Communion as the "bread" or the "wine" rather than as "the Body of Christ" and the "the Blood of Christ."
A MATTER OF RESPECT
Respect for the Eucharist also means fasting for an hour before Communion, arriving on time for Mass, and not leaving early.
Respect for the Eucharist likewise means there should be no more than subdued conversation before and after Mass in the church. Even though many enjoy socializing, others are there to pray in the presence of the Eucharist and their rights should be respected.
Respect for the Eucharist means we will attempt to make visits to the church to pray before the Blessed Sacrament; pastors should make every effort to ensure that churches or Blessed Sacrament chapels are open for visitation. One of the most fruitful forms of prayer for a Catholic is that of praying before the Lord who is present in the tabernacle.
Respect for the Eucharist means that priests, deacons, and eucharistic ministers will treat the Body and Blood of Christ with utmost respect; and purify the Communion vessels reverently.
by seemslikeadream » Thu Mar 21, 2013 8:15 am
Pope reflects on Eucharist, makes concrete suggestions for Mass
By Cindy Wooden
Catholic News Service
VATICAN CITY (CNS) -- Catholics must believe in the real presence of Jesus in the Eucharist, celebrate the liturgy with devotion and live in a way that demonstrates their faith, Pope Benedict XVI said.
"The celebration and worship of the Eucharist enable us to draw near to God's love and to persevere in that love," the pope said in his apostolic exhortation, "Sacramentum Caritatis" ("The Sacrament of Charity").
The 131-page document, a papal reflection on the discussions and suggestions made during the 2005 world Synod of Bishops on the Eucharist, was released March 13 by the Vatican.
When Jesus instituted the Eucharist at the Last Supper, he did not simply thank God for the ways he had acted throughout history to save people, the pope said. Rather, Jesus revealed that he himself was the sacrifice that would bring salvation to fulfillment.
"The institution of the Eucharist demonstrates how Jesus' death, for all its violence and absurdity, became in him a supreme act of love and mankind's definitive deliverance from evil," Pope Benedict wrote.
Celebrating the Eucharist, he said, "the church is able to celebrate and adore the mystery of Christ" who is present in the bread and wine through the power of the Holy Spirit.
In addition to offering a spiritual reflection on the meaning of the Eucharist, the liturgy and eucharistic adoration, Pope Benedict made several concrete suggestions for further study and for celebrating the Mass in the Latin rite:
-- While he encouraged wider knowledge and use of the Mass prayers in Latin and of Gregorian chant, he also repeated the synod's affirmation of the "beneficial influence" of the liturgical changes made by the Second Vatican Council on the life of the church.
However, he also endorsed the synod's suggestion that at Masses with a large, international congregation, the liturgy be celebrated in Latin "with the exception of the readings, the homily and the prayer of the faithful."
-- He encouraged bishops' conferences, in collaboration with the Vatican, to examine their practices for the order and timing of the sacraments of Christian initiation: baptism, confirmation and Eucharist.
The three sacraments are administered together for infants and adults in many of the Eastern churches and for adults joining the Latin rite, while children in the Latin rite usually are baptized as infants, receive first Communion around the age of 7 and are confirmed several years later.
"It needs to be seen which practice better enables the faithful to put the sacrament of the Eucharist at the center, as the goal of the whole process of initiation," the pope said.
-- In expressing his concern for the number of Catholics unable to receive Communion because of irregular marital situations, Pope Benedict confirmed church teaching that those who have been divorced and civilly remarried without having obtained an annulment are not to receive Communion.
However, the pope encouraged bishops to ensure they have fully trained and staffed marriage tribunals to deal with annulment requests "in an expeditious manner."
-- Pope Benedict said the sign of peace at Mass "has great value," especially in demonstrating the church's responsibility to pray for peace and unity in a world too often troubled by division, violence and hatred.
While Catholics at Mass should exchange a sign of peace with those near them, he also called for "greater restraint" to ensure the moment does not become one of irreparable distraction.
The pope said, "I have asked the competent curial offices to study the possibility of moving the sign of peace to another place (in the Mass), such as before the presentation of the gifts at the altar. To do so would also serve as a significant reminder of the Lord's insistence that we be reconciled with others before presenting our gifts to God."
-- The pope also said the church should consider providing new texts for the rite of dismissal at the end of Mass so that Catholics would understand better the connection between what they have just celebrated and the fact that they are sent out in a mission to bring God's love and truth to the world.
-- Pope Benedict said in order to help Catholics "believe, celebrate and live ever more fully the mystery of the Eucharist," several Vatican offices are preparing a compendium of texts, prayers and explanations of the church teaching on the Eucharist and of the eucharistic prayers used at Mass.
-- He called for a general improvement in the quality of homilies and said bishops have a particular responsibility to ensure that the liturgies they celebrate provide an example for the whole diocese of a liturgy celebrated with dignity, beauty and fidelity to the approved rites.
-- The pope asked Catholics to pay more attention to how their postures and gestures at Mass communicate their faith in the Eucharist, particularly by "kneeling during the central moments of the eucharistic prayer."
"Amid the legitimate diversity of signs used in the context of different cultures, everyone should be able to experience and express the awareness that at each celebration we stand before the infinite majesty of God, who comes to us in the lowliness of the sacramental signs."
-- As for church architecture, Pope Benedict encouraged parishes to ensure their facilities are fully accessible to people with disabilities and that the tabernacle containing the Blessed Sacrament is "readily visible to everyone entering the church."
"In churches which do not have a Blessed Sacrament chapel and where the high altar with its tabernacle is still in place, it is appropriate to continue to use this structure for the reservation and adoration of the Eucharist," he said.
"In new churches, it is good to position the Blessed Sacrament chapel close to the sanctuary; where this is not possible, it is preferable to locate the tabernacle in the sanctuary, in a sufficiently elevated place," he said.
However, the pope said, the "final judgment on these matters belongs to the diocesan bishop."
In the letter, Pope Benedict also formally reaffirmed the obligation of celibacy for priests in the Latin rite and the fact that, in most cases, Catholics and other Christians should not share the Eucharist, which is a sign of full unity in faith.
He reminded Catholics of the obligation to be in a "state of grace," free from serious sin, before receiving Communion, and of the fact that by receiving Communion they are publicly proclaiming their unity with the teaching of the church.
"Respect for human life, its defense from conception to natural death, the family built upon marriage between a man and a woman, the freedom to educate one's children and the promotion of the common good in all its forms ... are not negotiable," he said.
Politicians and lawmakers must introduce and support laws inspired by those values, the pope said.
Pope Benedict said, "bishops are bound to reaffirm constantly these values as part of their responsibility to the flock entrusted to them."
But the pope did not mention his position on whether or not bishops should declare publicly that they would withhold Communion from a politician who did not fully accept church teaching.
At the Vatican press conference presenting the document, Italian Cardinal Angelo Scola of Venice was asked what the papal position was.
"He does not want to say that which he does not say," the cardinal responded.
The pope reminded bishops that they must call all Catholics, particularly politicians, to coherence of faith and action, "but he cannot substitute himself for the pastoral prudence of the bishop," the cardinal said.
MYSTERIUM FIDEI
ENCYCLICAL OF POPE PAUL VI
ON THE HOLY EUCHARIST
SEPTEMBER 3, 1965
To His Venerable Brothers the Patriarchs, Primates, Archbishops, Bishops and other Local Ordinaries in Peace and Communion with the Apostolic See, and to the Clergy and Faithful of the Entire World.
Venerable Brothers and Dear Sons, Health and Apostolic Benediction.
The Mystery of Faith, that is, the ineffable gift of the Eucharist that the Catholic Church received from Christ, her Spouse, as a pledge of His immense love, is something that she has always devoutly guarded as her most precious treasure, and during the Second Vatican Council she professed her faith and veneration in a new and solemn declaration. In dealing with the restoration of the sacred liturgy, the Fathers of the Council were led by their pastoral concern for the whole Church to regard it as a matter of highest importance to urge the faithful to participate actively, with undivided faith and the utmost devotion, in the celebration of this Most Holy Mystery, to offer it to God along with the priest as a sacrifice for their own salvation and that of the whole world, and to use it as spiritual nourishment.
2. For if the sacred liturgy holds first place in the life of the Church, then the Eucharistic Mystery stands at the heart and center of the liturgy, since it is the font of life that cleanses us and strengthens us to live not for ourselves but for God and to be united to each other by the closest ties of love.
Reaffirmation by Vatican II
3. In order to make the indissoluble bond that exists between faith and devotion perfectly clear, the Fathers of the Council decided, in the course of reaffirming the doctrine that the Church has always held and taught and that was solemnly defined by the Council of Trent, to offer the following compendium of truths as an introduction to their treatment of the Most Holy Mystery of the Eucharist:
4. "At the Last Supper, on the night when He was betrayed, our Savior instituted the Eucharistic Sacrifice of His Body and Blood. He did this in order to perpetuate the Sacrifice of the Cross throughout the centuries until He should come again, and so to entrust to His beloved Spouse, the Church, a memorial of His Death and Resurrection: a sacrament of love, a sign of unity, a bond of charity, a paschal banquet in which Christ is eaten, the mind is filled with grace, and a pledge of future glory is given to us.''
Both Sacrifice and Sacrament Highlighted
5. These words highlight both the sacrifice, which pertains to the essence of the Mass that is celebrated daily, and the sacrament in which those who participate in it through holy Communion eat the flesh of Christ and drink the blood of Christ, and thus receive grace, which is the beginning of eternal life, and the "medicine of immortality" according to Our Lord's words: "The man who eats my flesh and drinks my blood enjoys eternal life, and I will raise him up on the last day." (2)
Restoration of Liturgy Linked to Eucharistic Devotion
6. And so We earnestly hope that the restoration of the sacred liturgy will produce abundant fruits in the form of Eucharistic devotion, so that the Holy Church may, with this salvific sign of piety raised on high, make daily progress toward the full achievement of unity, (3) inviting all Christians to a unity of faith and love and drawing them to it gently, through the action of divine grace.
7. We seem to have a preview of these fruits and a first taste of them in the outpouring of joy and eagerness that has marked the reception the sons of the Catholic Church have accorded to the Constitution on the Sacred Liturgy and to the restoration of the liturgy; and we find these fruits too in the large number of carefully-edited publications that make it their purpose to go into the doctrine of the Holy Eucharist more profoundly and to come to a more fruitful understanding of it, especially in terms of its relationship to the mystery of the Church.
8. All of this brings Us deep consolation and joy. And it gives Us great pleasure to inform you of this, Venerable Brothers, so that you may join with Us in giving thanks to God, the bestower of all gifts, who rules the Church and makes her grow in virtue through His Spirit.
REASONS FOR PASTORAL CONCERN AND ANXIETY
9. There are, however, Venerable Brothers, a number of reasons for serious pastoral concern and anxiety in this very matter that we are now discussing, and because of Our consciousness of Our Apostolic office, We cannot remain silent about them.
False and Disturbing Opinions
10. For We can see that some of those who are dealing with this Most Holy Mystery in speech and writing are disseminating opinions on Masses celebrated in private or on the dogma of transubstantiation that are disturbing the minds of the faithful and causing them no small measure of confusion about matters of faith, just as if it were all right for someone to take doctrine that has already been defined by the Church and consign it to oblivion or else interpret it in such a way as to weaken the genuine meaning of the words or the recognized force of the concepts involved.
11. To give an example of what We are talking about, it is not permissible to extol the so-called "community" Mass in such a way as to detract from Masses that are celebrated privately; or to concentrate on the notion of sacramental sign as if the symbolism—which no one will deny is certainly present in the Most Blessed Eucharist—fully expressed and exhausted the manner of Christ's presence in this Sacrament; or to discuss the mystery of transubstantiation without mentioning what the Council of Trent had to say about the marvelous conversion of the whole substance of the bread into the Body and the whole substance of the wine into the Blood of Christ, as if they involve nothing more than "transignification," or "transfinalization" as they call it; or, finally, to propose and act upon the opinion that Christ Our Lord is no longer present in the consecrated Hosts that remain after the celebration of the sacrifice of the Mass has been completed.
12. Everyone can see that the spread of these and similar opinions does great harm to belief in and devotion to the Eucharist.
Purpose of the Encyclical
13. And so, with the aim of seeing to it that the hope to which the Council has given rise—that a new wave of Eucharistic devotion will sweep over the Church—not be reduced to nil through the sowing of the seeds of false opinions, We have decided to use Our apostolic authority and speak Our mind to you on this subject, Venerable Brothers.
14. We certainly do not deny that those who are spreading these strange opinions are making a praiseworthy effort to investigate this lofty Mystery and to set forth its inexhaustible riches and to make it more understandable to the men of today; rather, We acknowledge this and We approve of it. But We cannot approve the opinions that they set forth, and We have an obligation to warn you about the grave danger that these opinions involve for true faith.
HOLY EUCHARIST A MYSTERY OF FAITH
15. First of all, We want to recall something that you know very well but that is absolutely necessary if the virus of every kind of rationalism is to be repelled; it is something that many illustrious martyrs have witnessed to with their blood, something that celebrated fathers and Doctors of the Church have constantly professed and taught. We mean the fact that the Eucharist is a very great mystery—in fact, properly speaking and in the words of the Sacred Liturgy, the mystery of faith. "It contains within it," as Leo XIII, Our predecessor of happy memory, very wisely remarked, "all supernatural realities in a remarkable richness and variety of miracles." (4)
Relying on Revelation, Not Reason
16. And so we must approach this mystery in particular with humility and reverence, not relying on human reasoning, which ought to hold its peace, but rather adhering firmly to divine Revelation.
17. St. John Chrysostom who, as you know, dealt with the Mystery of the Eucharist in such eloquent language and with such insight born of devotion, had these most fitting words to offer on one occasion when he was instructing his faithful about this mystery: "Let us submit to God in all things and not contradict Him, even if what He says seems to contradict our reason and intellect; let His word prevail over our reason and intellect. Let us act in this way with regard to the Eucharistic mysteries, and not limit our attention just to what can be perceived by the senses, but instead hold fast to His words. For His word cannot deceive." (5)
18. The scholastic Doctors made similar statements on more than one occasion. As St. Thomas says, the fact that the true body and the true blood of Christ are present in this Sacrament "cannot be apprehended by the senses but only by faith, which rests upon divine authority. This is why Cyril comments upon the words, This is my body which is delivered up for you, in Luke 22, 19, in this way: Do not doubt that this is true; instead accept the words of the Savior in faith; for since He is truth, He cannot tell a lie." (6)
19. Hence the Christian people often follow the lead of St. Thomas and sing the words: "Sight, touch and taste in Thee are each deceived; The ear alone most safely is believed. I believe all the Son of God has spoken; Than truth's own word, there is no truer token."
20. And St. Bonaventure declares: "There is no difficulty over Christ's being present in the sacrament as in a sign; the great difficulty is in the fact that He is really in the sacrament, as He is in heaven. And so believing this is especially meritorious. " (7)
Example of the Apostles
21. Moreover, the Holy Gospel alludes to this when it tells of the many disciples of Christ who turned away and left Our Lord, after hearing Him speak of eating His flesh and drinking His blood. "This is strange talk," they said. "Who can be expected to listen to it" Peter, on the contrary, replied to Jesus' question as to whether the twelve wanted to go away too by promptly and firmly expressing his own faith and that of the other Apostles in these marvelous words: "Lord, to whom should we go? Thy words are the words of eternal life." (8)
22. It is only logical, then, for us to follow the magisterium of the Church as a guiding star in carrying on our investigations into this mystery, for the Divine Redeemer has entrusted the safeguarding and the explanation of the written or transmitted word of God to her. And we are convinced that "whatever has been preached and believed throughout the whole Church with true Catholic faith since the days of antiquity is true, even if it not be subject to rational investigation, and even if it not be explained in words." (9)
Proper Wording of Great Importance
23. But this is not enough. Once the integrity of the faith has been safeguarded, then it is time to guard the proper way of expressing it, lest our careless use of words give rise, God forbid, to false opinions regarding faith in the most sublime things. St. Augustine gives a stern warning about this when he takes up the matter of the different ways of speaking that are employed by the philosophers on the one hand and that ought to be used by Christians on the other. "The philosophers," he says, "use words freely, and they have no fear of offending religious listeners in dealing with subjects that are difficult to understand. But we have to speak in accordance with a fixed rule, so that a lack of restraint in speech on our part may not give rise to some irreverent opinion about the things represented by the words.'' (l0)
24. And so the rule of language which the Church has established through the long labor of centuries, with the help of the Holy Spirit, and which she has confirmed with the authority of the Councils, and which has more than once been the watchword and banner of orthodox faith, is to be religiously preserved, and no one may presume to change it at his own pleasure or under the pretext of new knowledge. Who would ever tolerate that the dogmatic formulas used by the ecumenical councils for the mysteries of the Holy Trinity and the Incarnation be judged as no longer appropriate for men of our times, and let others be rashly substituted for them? In the same way, it cannot be tolerated that any individual should on his own authority take something away from the formulas which were used by the Council of Trent to propose the Eucharistic Mystery for our belief. These formulas—like the others that the Church used to propose the dogmas of faith—express concepts that are not tied to a certain specific form of human culture, or to a certain level of scientific progress, or to one or another theological school. Instead they set forth what the human mind grasps of reality through necessary and universal experience and what it expresses in apt and exact words, whether it be in ordinary or more refined language. For this reason, these formulas are adapted to all men of all times and all places.
Greater Clarity of Expression Always Possible
25. They can, it is true, be made clearer and more obvious; and doing this is of great benefit. But it must always be done in such a way that they retain the meaning in which they have been used, so that with the advance of an understanding of the faith, the truth of faith will remain unchanged. For it is the teaching of the First Vatican Council that "the meaning that Holy Mother the Church has once declared, is to be retained forever, and no pretext of deeper understanding ever justifies any deviation from that meaning." (11)
EUCHARISTIC MYSTERY IN SACRIFICE OF THE MASS
26. For the joy and edification of everyone, We would like to review with you, Venerable Brothers, the doctrine on the Mystery of the Eucharist that has been handed down, and that the Catholic Church holds and teaches with unanimity.
Re-enactment at Heart of Doctrine
27. It is a good idea to recall at the very outset what may be termed the heart and core of the doctrine, namely that, by means of the Mystery of the Eucharist, the Sacrifice of the Cross which was once carried out on Calvary is re-enacted in wonderful fashion and is constantly recalled, and its salvific power is applied to the forgiving of the sins we commit each day." (12)
28. just as Moses made the Old Testament sacred with the blood of calves, (13) so too Christ the Lord took the New Testament, of which He is the Mediator, and made it sacred through His own blood, in instituting the mystery of the Eucharist. For, as the Evangelists narrate, at the Last Supper "he took bread, and blessed and broke it, and gave it to them, saying, This is my body, given for you; do this for a commemoration of me. And so with the cup, when supper was ended, This cup, he said, is the new testament, in my Blood which is to be shed for you." (l4) And by bidding the Apostles to do this in memory of Him, He made clear that He wanted it to be forever repeated. This intention of Christ was faithfully carried out by the primitive Church through her adherence to the teaching of the Apostles and through her gatherings to celebrate the Eucharistic Sacrifice. As St. Luke is careful to point out, "They occupied themselves continually with the Apostles' teaching, their fellowship in the breaking of bread, and the fixed times of prayer." (l5) The faithful used to derive such spiritual fervor from this practice that it was said of them that "there was one heart and soul in all the company of the believers." (16)
New Offering of the New Testament
29. Moreover, the Apostle Paul, who faithfully transmitted to us what he had received from the Lord, (17) is clearly speaking of the Eucharistic Sacrifice when he points out that Christians ought not take part in pagan sacrifices, precisely because they have been made partakers of the table of the Lord. "Is not this cup we bless," he says, "a participation in Christ's Blood? Is not the Bread we break a participation in Christ's Body? . . . To drink the Lord's cup, and yet to drink the cup of evil spirits, to share the Lord's feast, and to share the feast of evil spirits, is impossible for you." (18) Foreshadowed by Malachias, (19) this new oblation of the New Testament has always been offered by the Church, in accordance with the teaching of Our Lord and the Apostles, "not only to atone for the sins and punishments and satisfactions of the living faithful and to appeal for their other needs, but also to help those who have died in Christ but have not yet been completely purified." (20)
Offered Also for the Dead
30. We will pass over the other citations and rest content with recalling the testimony offered by St. Cyril of Jerusalem, who wrote the following memorable words for the neophytes whom he was instructing in the Christian faith: "After the spiritual sacrifice, the un-bloody act of worship, has been completed, we bend over this propitiatory offering and beg God to grant peace to all the Churches, to give harmony to the whole world, to bless our rulers, our soldiers and our companions, to aid the sick and afflicted, and in general to assist all those who stand in need; we all pray for all these intentions and we offer this victim for them . . . and last of all for our deceased holy forefathers and bishops and for all those who have lived among us. For we have a deep conviction that great help will be afforded those souls for whom prayers are offered while this holy and awesome victim is present." In support of this, this holy Doctor offers the example of a crown made for an emperor in order to win a pardon for some exiles, and he concludes his talk with these words: "In the same fashion, when we offer our prayers to God for the dead, even those who are sinners, we are not just making a crown but instead are offering Christ who was slaughtered for our sins, and thus begging the merciful God to take pity both on them and on ourselves.'' (21) St. Augustine attests that this custom of offering the "sacrifice which ransomed us" also for the dead was observed in the Church at Rome, (22) and he mentions at the same time that the universal Church observed this custom as something handed down from the Fathers. (23)
The Universal Priesthood
31. But there is something else that We would like to add that is very helpful in shedding light on the mystery of the Church; We mean the fact that the whole Church plays the role of priest and victim along with Christ, offering the Sacrifice of the Mass and itself completely offered in it. The Fathers of the Church taught this wondrous doctrine. (24) A few years ago Our predecessor of happy memory, Pius XII, explained it. (25) And only recently the Second Vatican Council reiterated it in its Constitution on the Church, in dealing with the people of God. (26) To be sure, the distinction between the universal priesthood and the hierarchical priesthood is something essential and not just a matter of degree, and it has to be maintained in a proper way. (27) Yet We cannot help being filled with an earnest desire to see this teaching explained over and over until it takes deep root in the hearts of the faithful. For it is a most effective means of fostering devotion to the Eucharist, of extolling the dignity of all the faithful, and of spurring them on to reach the heights of sanctity, which means the total and generous offering of oneself to the service of the Divine Majesty.
No Mass is "Private"
32. It is also only fitting for us to recall the conclusion that can be drawn from this about "the public and social nature of each and every Mass." (28) For each and every Mass is not something private, even if a priest celebrates it privately; instead, it is an act of Christ and of the Church. In offering this sacrifice, the Church learns to offer herself as a sacrifice for all and she applies the unique and infinite redemptive power of the sacrifice of the Cross to the salvation of the whole world. For every Mass that is celebrated is being offered not just for the salvation of certain people, but also for the salvation of the whole world. The conclusion from this is that even though active participation by many faithful is of its very nature particularly fitting when Mass is celebrated, still there is no reason to criticize but rather only to approve a Mass that a priest celebrates privately for a good reason in accordance with the regulations and legitimate traditions of the Church, even when only a server to make the responses is present. For such a Mass brings a rich and abundant treasure of special graces to help the priest himself, the faithful, the whole Church and the whole world toward salvation—and this same abundance of graces is not gained through mere reception of Holy Communion.
33. And so, We recommend from a paternal and solicitous heart that priests, who constitute Our greatest joy and Our crown in the Lord, be mindful of the power they have received from the bishop who ordained them—the power of offering sacrifice to God and of celebrating Mass for the living and for the dead in the name of the Lord. (79) We recommend that they celebrate Mass daily in a worthy and devout fashion, so that they themselves and the rest of the faithful may enjoy the benefits that flow in such abundance from the Sacrifice of the Cross. In doing so, they will also be making a great contribution toward the salvation of mankind.
CHRIST SACRAMENTALLY PRESENT IN THE SACRIFICE OF THE MASS
34. The few things that We have touched upon concerning the Sacrifice of the Mass encourage Us to say something about the Sacrament of the Eucharist, since both Sacrifice and Sacrament pertain to the same mystery and cannot be separated from each other. The Lord is immolated in an unbloody way in the Sacrifice of the Mass and He re-presents the sacrifice of the Cross and applies its salvific power at the moment when he becomes sacramentally present— through the words of consecration—as the spiritual food of the faithful, under the appearances of bread and wine.
Various Ways in Which Christ is Present
35. All of us realize that there is more than one way in which Christ is present in His Church. We want to go into this very joyful subject, which the Constitution on the Sacred Liturgy presented briefly, (30) at somewhat greater length. Christ is present in His Church when she prays, since He is the one who "prays for us and prays in us and to whom we pray: He prays for us as our priest, He prays in us as our head, He is prayed to by us as our God" (31); and He is the one who has promised, "Where two or three are gathered together in my name, I am there in the midst of them." (32) He is present in the Church as she performs her works of mercy, not just because whatever good we do to one of His least brethren we do to Christ Himself, (33)but also because Christ is the one who performs these works through the Church and who continually helps men with His divine love. He is present in the Church as she moves along on her pilgrimage with a longing to reach the portals of eternal life, for He is the one who dwells in our hearts through faith, (34) and who instills charity in them through the Holy Spirit whom He gives to us. (35)
36. In still another very genuine way, He is present in the Church as she preaches, since the Gospel which she proclaims is the word of God, and it is only in the name of Christ, the Incarnate Word of God, and by His authority and with His help that it is preached, so that there might be "one flock resting secure in one shepherd." (36)
37. He is present in His Church as she rules and governs the People of God, since her sacred power comes from Christ and since Christ, the "Shepherd of Shepherds," (37) is present in the bishops who exercise that power, in keeping with the promise He made to the Apostles.
38. Moreover, Christ is present in His Church in a still more sublime manner as she offers the Sacrifice of the Mass in His name; He is present in her as she administers the sacraments. On the matter of Christ's presence in the offering of the Sacrifice of the Mass, We would like very much to call what St. John Chrysostom, overcome with awe, had to say in such accurate and eloquent words: "I wish to add something that is clearly awe-inspiring, but do not be surprised or upset. What is this? It is the same offering, no matter who offers it, be it Peter or Paul. It is the same one that Christ gave to His disciples and the same one that priests now perform: the latter is in no way inferior to the former, for it is not men who sanctify the latter, but He who sanctified the former. For just as the words which God spoke are the same as those that the priest now pronounces, so too the offering is the same." (38) No one is unaware that the sacraments are the actions of Christ who administers them through men. And so the sacraments are holy in themselves and they pour grace into the soul by the power of Christ, when they touch the body. The Highest Kind of Presence.
These various ways in which Christ is present fill the mind with astonishment and offer the Church a mystery for her contemplation. But there is another way in which Christ is present in His Church, a way that surpasses all the others. It is His presence in the Sacrament of the Eucharist, which is, for this reason, "a more consoling source of devotion, a lovelier object of contemplation and holier in what it contains" (39) than all the other sacraments; for it contains Christ Himself and it is "a kind of consummation of the spiritual life, and in a sense the goal of all the sacraments." (40)
39. This presence is called "real" not to exclude the idea that the others are "real" too, but rather to indicate presence par excellence, because it is substantial and through it Christ becomes present whole and entire, God and man. (41) And so it would be wrong for anyone to try to explain this manner of presence by dreaming up a so-called "pneumatic" nature of the glorious body of Christ that would be present everywhere; or for anyone to limit it to symbolism, as if this most sacred Sacrament were to consist in nothing more than an efficacious sign "of the spiritual presence of Christ and of His intimate union with the faithful, the members of His Mystical Body." (42)
The Proper Use of Symbolism
40. It is true that the Fathers and Scholastics had a great deal to say about symbolism in the Eucharist, especially with regard to the unity of the Church. The Council of Trent, in re-stating their doctrine, taught that our Saviour bequeathed the Eucharist to His Church "as a symbol . . . of the unity and charity with which He wished all Christians to be joined among themselves," "and hence as a symbol of that one Body of which He is the Head." (43)
41. When Christian literature was still in its infancy, the unknown author of the work called the "Didache or Teaching of the Twelve Apostles" had this to write on the subject: "As far as the Eucharist is concerned, give thanks in this manner: . . . just as this bread had been broken and scattered over the hills and was made one when it was gathered together, so too may your church be gathered into your kingdom from the ends of the earth." (44)
42. St. Cyprian too, in the course of laying stress on the Church's unity in opposition to schism, said this: "Finally the Lord's sacrifices proclaim the unity of Christians who are bound together by a firm and unshakeable charity. For when the Lord calls the bread that has been made from many grains of wheat His Body, He is describing our people whose unity He has sustained; and when He refers to wine pressed from many grapes and berries as His Blood, once again He is speaking of our flock which has been formed by fusing many into one." (45)
43. But before all of these, St. Paul had written to the Corinthians: "The one bread makes us one body, though we are many in number; the same bread is shared by all." (46)
Symbolism Inadequate to Express Real Presence
44. While Eucharistic symbolism is well suited to helping us understand the effect that is proper to this Sacrament—the unity of the Mystical Body—still it does not indicate or explain what it is that makes this Sacrament different from all the others. For the constant teaching that the Catholic Church has passed on to her catechumens, the understanding of the Christian people, the doctrine defined by the Council of Trent, the very words that Christ used when He instituted the Most Holy Eucharist, all require us to profess that "the Eucharist is the flesh of Our Savior Jesus Christ which suffered for our sins and which the Father in His loving kindness raised again." (47) To these words of St. Ignatius, we may well add those which Theodore of Mopsuestia, who is a faithful witness to the faith of the Church on this point, addressed to the people: "The Lord did not say: This is symbol of my body, and this is a symbol of my blood, but rather: This is my body and my blood. He teaches us not to look to the nature of what lies before us and is perceived by the senses, because the giving of thanks and the words spoken over it have changed it into flesh and blood." (45)
45. The Council of Trent, basing itself on this faith of the Church, "openly and sincerely professes that after the consecration of the bread and wine, Our Lord Jesus Christ, true God and man, is really, truly and substantially contained in the Blessed Sacrament of the Holy Eucharist under the outward appearances of sensible things." And so Our Savior is present in His humanity not only in His natural manner of existence at the right hand of the Father, but also at the same time in the sacrament of the Eucharist "in a manner of existing that we can hardly express in words but that our minds, illumined by faith, can come to see as possible to God and that we must most firmly believe." (49)
CHRIST PRESENT IN THE EUCHARIST THROUGH TRANSUBSTANTIATION
46. To avoid any misunderstanding of this type of presence, which goes beyond the laws of nature and constitutes the greatest miracle of its kind, (50) we have to listen with docility to the voice of the teaching and praying Church. Her voice, which constantly echoes the voice of Christ, assures us that the way in which Christ becomes present in this Sacrament is through the conversion of the whole substance of the bread into His body and of the whole substance of the wine into His blood, a unique and truly wonderful conversion that the Catholic Church fittingly and properly calls transubstantiation. (51) As a result of transubstantiation, the species of bread and wine undoubtedly take on a new signification and a new finality, for they are no longer ordinary bread and wine but instead a sign of something sacred and a sign of spiritual food; but they take on this new signification, this new finality, precisely because they contain a new "reality" which we can rightly call ontological. For what now lies beneath the aforementioned species is not what was there before, but something completely different; and not just in the estimation of Church belief but in reality, since once the substance or nature of the bread and wine has been changed into the body and blood of Christ, nothing remains of the bread and the wine except for the species—beneath which Christ is present whole and entire in His physical "reality," corporeally present, although not in the manner in which bodies are in a place.
Writings of the Fathers
47. This is why the Fathers felt they had a solemn duty to warn the faithful that, in reflecting upon this most sacred Sacrament, they should not pay attention to the senses, which report only the properties of bread and wine, but rather to the words of Christ, which have power great enough to change, transform, "transelementize" the bread and wine into His body and blood. As a matter of fact, as the same Fathers point out on more than one occasion, the power that does this is the same power of Almighty God that created the whole universe out of nothing at the beginning of time.
48. "Instructed as you are in these matters," says St. Cyril of Jerusalem, at the end of a sermon on the mysteries of the faith, "and filled with an unshakeable faith that what seems to be bread is not bread—though it tastes like it—but rather the Body of Christ; and that what seems to be wine is not wine—even though it too tastes like it—but rather the Blood of Christ . . . draw strength from receiving this bread as spiritual food and your soul will rejoice." (52)
49. St. John Chrysostom insists upon the same point with these words: "It is not man who makes what is put before him the Body and Blood of Christ, but Christ Himself who was crucified for us. The priest standing there in the place of Christ says these words, but their power and grace are from God. This is my Body, he says, and these words transform what lies before him." (53)
50. Cyril, the Bishop of Alexandria, is in wonderful harmony with John, the Bishop of Constantinople, when he writes in his commentary on the Gospel of St. Matthew: "He said This is my body and this is my blood in a demonstrative fashion, so that you might not judge that what you see is a mere figure; instead the offerings are truly changed by the hidden power of God Almighty into Christ's body and blood, which bring us the life-giving and sanctifying power of Christ when we share in them." (54)
51. Ambrose, the Bishop of Milan, in a clear statement on the Eucharistic conversion, has this to say: "Let us be assured that this is not what nature formed but what the blessing has consecrated; and there is greater power in the blessing and in nature, since nature itself is changed through the blessing." To confirm the truth of this mystery, he recounts many of the miracles described in the Sacred Scriptures, including Christ's birth of the Virgin Mary, and then he turns his mind to the work of creation, concluding this way: "Surely the word of Christ, who could make something that did not exist out of nothing, can change things that do exist into something they were not before. For it is no less extraordinary to give new natures to things than it is to change nature." (55)
Constant Teaching of the Popes and the Councils
52. But this is no time for assembling a long list of evidence. Instead, We would rather recall the firmness of faith and complete unanimity that the Church displayed in opposing Berengarius who gave in to certain difficulties raised by human reasoning and first dared to deny the Eucharistic conversion. More than once she threatened to condemn him unless he retracted. Thus it was that Our predecessor, St. Gregory VII, commanded him to swear to the following oath: "I believe in my heart and openly profess that the bread and wine that are placed on the altar are, through the mystery of the sacred prayer and the words of the Redeemer, substantially changed into the true and proper and lifegiving flesh and blood of Jesus Christ our Lord, and that after the consecration they are the true body of Christ—which was born of the Virgin and which hung on the Cross as an offering for the salvation of the world—and the true blood of Christ—which flowed from His side—and not just as a sign and by reason of the power of the sacrament, but in the very truth and reality of their substance and in what is proper to their nature." (56)
53. We have a wonderful example of the stability of the Catholic faith in the way in which these words meet with such complete agreement in the constant teaching of the Ecumenical Councils of the Lateran, Constance, Florence and Trent on the mystery of the Eucharistic conversion, whether it be contained in their explanations of the teaching of the Church or in their condemnations of error.
54. After the Council of Trent, Our predecessor, Pius VI, issued a serious warning, on the occasion of the errors of the Synod of Pistoia, that parish priests not neglect to speak of transubstantiation, which is listed among the articles of the faith, in the course of carrying out their office of teaching. (57) Similarly, Our Predecessor of happy memory, Pius XII, recalled the bounds beyond which those who were carrying on subtle discussion of the mystery of transubstantiation might not pass; (58) and We Ourself, at the National Eucharistic Congress that was recently celebrated at Pisa, bore open and solemn witness to the faith of the Church, in fulfillment of Our apostolic duty. (59)
55. Moreover, the Catholic Church has held firm to this belief in the presence of Christ's Body and Blood in the Eucharist not only in her teaching but in her life as well, since she has at all times paid this great Sacrament the worship known as "latria," which may be given to God alone. As St. Augustine says: "It was in His flesh that Christ walked among us and it is His flesh that He has given us to eat for our salvation; but no one eats of this flesh without having first adored it . . . and not only do we not sin in thus adoring it, but we would be sinning if we did not do so." (60)
ON THE WORSHIP OF LATRIA
56. The Catholic Church has always displayed and still displays this latria that ought to be paid to the Sacrament of the Eucharist, both during Mass and outside of it, by taking the greatest possible care of consecrated Hosts, by exposing them to the solemn veneration of the faithful, and by carrying them about in processions to the joy of great numbers of the people.
57. The ancient documents of the Church offer many evidences of this veneration. The bishops of the Church always urged the faithful to take the greatest possible care of the Eucharist that they had in their homes. "The Body of Christ is meant to be eaten by the faithful, not to be treated with irreverence," is the serious warning of St. Hippolytus. (61)
58. In fact, the faithful regarded themselves as guilty, and rightly so as Origen recalls, if, after they had received the body of the Lord and kept it with all reverence and caution, some part of it were to fall to the ground through negligence. (62)
59. These same bishops were severe in reproving any lack of due reverence that might occur. We have evidence of this from the words of Novatian, whose testimony is trustworthy in this matter; He felt that anybody deserved to be condemned who "came out after Sunday service bringing the Eucharist with him, as was the custom, . . . and carried the holy body of the Lord around with him," going off to places of amusement instead of going home. (63)
60. In fact, St. Cyril of Alexandria denounced as mad the opinion that the Eucharist was of no use to sanctification if some of it were left over for another day. "For Christ is not altered," he says, "and His holy body is not changed; instead the power and force and life-giving grace of the blessing remain in it forever." (64)
61. Nor should we forget that in ancient times the faithful—whether being harassed by violent persecutions or living in solitude out of love for monastic life—nourished themselves even daily on the Eucharist, by receiving Holy Communion from their own hands when there was no priest or deacon present. (65)
62. We are not saying this with any thought of effecting a change in the manner of keeping the Eucharist and of receiving Holy Communion that has been laid down by subsequent ecclesiastical laws still in force; Our intention is that we may rejoice over the faith of the Church which is always one and the same.
Corpus Christi, Another Instance of Latria
63. This faith also gave rise to the feast of Corpus Christi, which was first celebrated in the diocese of Liege—especially through the efforts of the servant of God, Blessed Juliana of Mount Cornelius—and Our predecessor, Urban IV, established for the universal Church. It has also given rise to many forms of Eucharistic devotion that have, through the inspiration of God's grace, grown with each passing day. Through them the Catholic Church is eagerly striving to pay honor to Christ and to thank Him for such a great gift and to beg His mercy.
EXHORTATION TO FOSTERING EUCHARISTIC DEVOTION
64. And so We beseech you, Venerable Brothers, to take this faith, which means nothing less than maintaining complete fidelity to the words of Christ and the Apostles, and preserve it in its purity and integrity among the people entrusted to your care and vigilance, with all false and pernicious opinions being completely rejected; and We beseech you to foster devotion to the Eucharist, which should be the focal point and goal of all other forms of devotion.
65. May the faithful, thanks to your constant efforts, come to realize and experience more and more that: "he who wants to live can find here a place to live in and the means to live on. Let him approach, let him believe, let him be incorporated so that he may receive life. Let him not shy away from union with the members, let him not be a rotten member that deserves to be cut away, nor a distorted member to be ashamed of: let him be beautiful, let him be fitting, let him be healthy. Let him adhere to the body; let him live for God on God: let him labor now upon earth, so that he may afterwards reign in heaven." (66)
Daily Mass and Holy Communion
66. It is desirable to have the faithful in large numbers take an active part in the sacrifice of the Mass each and every day and receive the nourishment of Holy Communion with a pure and holy mind and offer fitting thanks to Christ the Lord for such a great gift. They should remember these words: "The desire of Jesus Christ and of the Church to see all the faithful approach the sacred banquet each and every day is based on a wish to have them all united to God through the Sacrament and to have them draw from it the strength to master their passions, to wash away the lesser sins that are committed every day and to prevent the serious sins to which human frailty is subject." (67) And they should not forget about paying a visit during the day to the Most Blessed Sacrament in the very special place of honor where it is reserved in churches in keeping with the liturgical laws, since this is a proof of gratitude and a pledge of love and a display of the adoration that is owed to Christ the Lord who is present there.
Dignity Bestowed by Eucharist
67. No one can fail to see that the divine Eucharist bestows an incomparable dignity upon the Christian people. For it is not just while the Sacrifice is being offered and the Sacrament is being confected, but also after the Sacrifice has been offered and the Sacrament confected—while the Eucharist is reserved in churches or oratories—that Christ is truly Emmanuel, which means "God with us." For He is in the midst of us day and night; He dwells in us with the fullness of grace and of truth. (68) He raises the level of morals, fosters virtue, comforts the sorrowful, strengthens the weak and stirs up all those who draw near to Him to imitate Him, so that they may learn from his example to be meek and humble of heart, and to seek not their own interests but those of God. Anyone who has a special devotion to the sacred Eucharist and who tries to repay Christ's infinite love for us with an eager and unselfish love of his own, will experience and fully understand—and this will bring great delight and benefit to his soul—just how precious is a life hidden with Christ in God (69) and just how worthwhile it is to carry on a conversation with Christ, for there is nothing more consoling here on earth, nothing more efficacious for progress along the paths of holiness.
68. You also realize, Venerable Brothers, that the Eucharist is reserved in churches or oratories to serve as the spiritual center of a religious community or a parish community, indeed of the whole Church and the whole of mankind, since it contains, beneath the veil of the species, Christ the invisible Head of the Church, the Redeemer of the world, the center of all hearts, "by whom all things are and by whom we exist." (70)
69. Hence it is that devotion to the divine Eucharist exerts a great influence upon the soul in the direction of fostering a "social" love, (71) in which we put the common good ahead of private good, take up the cause of the community, the parish, the universal Church, and extend our charity to the whole world because we know that there are members of Christ everywhere.
A Sign and Cause of Unity
70. Because, Venerable Brothers, the Sacrament of the Eucharist is a sign and cause of the unity of Christ's Mystical Body, and because it stirs up an active "ecclesial" spirit in those who are more fervent in their Eucharistic devotion, never stop urging your faithful, as they approach the Mystery of the Eucharist, to learn to embrace the Church's cause as their own, to pray to God without slackening, to offer themselves to God as an acceptable sacrifice for the peace and unity of the Church; so that all the sons of the Church may be united and feel united and there may be no divisions among them but rather unity of mind and intention, as the Apostle commands. (72) May all those who are not yet in perfect communion with the Catholic Church and who glory in the name of Christian despite their separation from her, come as soon as possible to share with us, through the help of God's grace, in that unity of faith and communion that Christ wanted to be the distinctive mark of His disciples.
A Special Task for Religious
71. This zeal at prayer and at devoting oneself to God for the sake of the unity of the Church is something that religious, both men and women, should regard as very specially their own since they are bound in a special way to adoration of the Blessed Sacrament, and they have, by virtue of the vows they have pronounced, become a kind of crown set around it here on earth.
The Tridentine Decree
72. The Church in the past has felt and still feels that nothing is more ancient and more pleasing than the desire for the unity of all Christians, and We want to express this in the very same words that the Council of Trent used to conclude its decree on the Most Holy Eucharist: "In conclusion, the Council with paternal love admonishes, exhorts, begs and implores 'through the merciful kindness of our God (73) that each and every Christian may come at last to full agreement in this sign of unity, in this bond of charity, in this symbol of harmony; that they may be mindful of the great dignity and the profound love of Our Lord Jesus Christ, who gave up His precious life as the price of our salvation and who gave us His flesh to eat (74); and that they may believe and adore these sacred mysteries of His body and blood with such firm and unwavering faith, with such devotion and piety and veneration that they will be able to receive that supersubstantial (75) bread often and it will truly be the life of their souls and the unfailing strength of their minds, so that 'fortified by its vigor,' (76) they may be able to move on from this wretched earthly pilgrimage to their heavenly home where, without any veil, they will eat the 'bread of angels' (77) that they now eat beneath the sacred veils." (78)
73. May the all-merciful Redeemer, who shortly before His death prayed to the Father that all who were to believe in Him might be one, just as He and the Father are one, (79) deign to hear this most ardent prayer of Ours and of the whole Church as quickly as possible, so that we may all celebrate the Eucharistic Mystery with one voice and one faith, and through sharing in the Body of Christ become one body, (80) joined together by the same bonds that Christ wanted it to have.
A Word to the Eastern Churches
74. We also want to address with fraternal affection those who belong to the venerable Churches of the East, which have had so many glorious Fathers whose testimony to belief in the Eucharist We have been so glad to cite in this present letter of Ours. Our soul is filled with great joy as We contemplate your belief in the Eucharist, which is ours as well, as we listen to the liturgical prayers you use to celebrate this great mystery, as we behold your Eucharistic devotion, as we read your theological works explaining or defending the doctrine of this most sacred Sacrament.
A Final Prayer
75. May the most blessed Virgin Mary, from whom Christ the Lord took the flesh that "is contained, offered, received" (81) in this Sacrament under the appearances of bread and wine, and may all the saints of God and especially those who were more inflamed with ardent devotion toward the divine Eucharist, intercede with the Father of mercies so that this common belief in the Eucharist and devotion to it may give rise among all Christians to a perfect unity of communion that will continue to flourish. Lingering in Our mind are the words of the holy martyr Ignatius warning the Philadelphians against the evil of divisions and schisms, the remedy for which is to be found in the Eucharist. "Strive then," he says, "to make use of one single thanksgiving. For there is only one flesh of Our Lord Jesus Christ, and only one chalice unto the union of His blood, only one altar, only one bishop . . ." (82)
76. Fortified by the most consoling hope of blessings that will accrue to the whole Church and to the whole world from an increase in devotion to the Eucharist, as a pledge of heavenly blessings We lovingly impart Our apostolic blessings to you, Venerable Brothers, and to the priests, religious and all who are helping you, as well as to all the faithful entrusted to your care.
Given at St. Peter's, Rome, on the third day of September, the feast of Pope St. Pius X, in the year 1965, the third of Our Pontificate.
TransubstantiationIn Roman Catholic theology, transubstantiation (in Latin, transsubstantiatio, in Greek μετουσίωσις metousiosis) is the doctrine that, in the Eucharist, the substance of the bread and the wine used in the sacrament is changed into the substance of the Body and the Blood of Jesus, while all that is accessible to the senses (the appearances - species in Latin) remains as before.
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