Calls Faithful to Open Their Hearts
VATICAN CITY, NOV. 10, 2009 (Zenit.org).- Migrants must not be regarded as a problem or people to fear, but rather a resource to be valued with a spirit of hospitality for the promotion of genuine development.
Benedict XVI stressed this Monday when he addressed participants in the 6th Congress for the Pastoral Care of Migrants and Refugees, which is considering migration in the context of globalization and the implementation of the instruction "Erga Migrantes Caritas Christi," five years after its release.
The conference has brought together some 300 people from 81 countries, among whom are cardinals, bishops, priests and laypersons, as well as fraternal delegates representing the Orthodox, Anglicans and Lutherans, and experts, academics and envoys of international organizations and ecclesial movements.
The Holy Father told the participants that in the present context, dominated by the world economic crisis and by a growing economic divide between poor and industrialized countries, "many migrants leave their country to escape from humanly unacceptable conditions of life, but without finding in other places the hospitality they expected."
True development
The Pontiff contended that "genuine development always has a solidary nature" and globalization "can be a propitious occasion to promote integral development, but only if cultural differences are accepted as occasions for meeting and dialogue, and if the unequal distribution of world resources sparks a new awareness of the necessary solidarity that must unite the human family."
Benedict XVI called for "adequate answers to the great social changes under way, taking into account that there cannot be effective development if the meeting between peoples, the dialogue between cultures and respect for legitimate differences are not fostered."
"Migrations are an invitation to perceive clearly the unity of the human family, and the values of acceptance, hospitality and love of neighbor," he added.
The Pope reminded the faithful of the Church's invitation to "open their hearts to migrants and their families, knowing that [...] they constitute a resource that must be valued at the proper time for humanity's journey and its genuine development."
In his opening address, Archbishop Antonio Vegliò, president of the pontifical council that organized the conference, explained that among its objectives is addressing the reality of departure, transit and arrival, which goes across society and Christian communities.
"The present movements of peoples make it necessary to further knowledge," he said, "on topics such as the fundamental unity of the human race, freedom of religion and worship, universal fraternity, the universal destiny of the goods of this world, the right to liberty of movement, the centrality of the human person and the protection of his fundamental rights everywhere, as well as the reunification of families, an education that respects the native culture of migrants and, finally, the responsibility of political leaders to find stable solutions, in the socioeconomic field, which do not oblige citizens to emigrate."
Wednesday, November 11, 2009
Sunday, November 8, 2009
MONDAY MORNING MISSION MEDITATION for week of November 8, 2009
Providing Help. Creating Hope.
VISION: Believing in the presence of God in our midst, we proclaim the sanctity of human life and the dignity of the person by sharing in the mission of Jesus given to the Church. To this end, Catholic Charities works with individuals, families, and communities to help them meet their needs, address their issues, eliminate oppression, and build a just and compassionate society.
MISSION: Rooted in the Mission of the Diocese of Youngstown "to minister to the people in the six counties of northeastern Ohio . . .(and) to the world community", we are called to provide service to people in need, to advocate for justice in social structures, and to call the entire Church and other people of good will to do the same.
GOALS: Catholic Charities is devoted to helping meet basic human needs, strengthening families, building communities and empowering low-income people. Working to reduce poverty in half by 2020.
KEY VALUE: Hospitality
WHAT WE DO: Organizing Love. "As a community, the Church must practise love. Love thus needs to be organized if it is to be an ordered service to the community" (Deus Caritas Est, par. 20)
On Sunday (Thirty Second Sunday in Ordinary Time, Cycle B) we read from the Gospel of Mark about the widow's gift of self and of all of herself as opposed to those who merely gave from their surplus. Jesus points her out to his disciplines noting that this widow's gift comes from her essence and life and not just a rudimentary action. The widow in the Gospel echoes the widow and her son in the First Reading who have an encounter with the Prophet Elijah. She had one day's rations left but shared her food with a stranger. She is given much abundance in return. Her trust in the Lord, like the trust of the widow in the Gospel, reminds each of us on what type of attitude we need to have as followers of Jesus: one of sacrifice, humility and giving from the essence of one self.
I am reminded from these stories about the incredible hospitality we received from the residents of San Jose Villanueva in El Salvador during our mission trip in October with the Ursuline High School Class of 1958. We met so many families willing to share the very, very little that they have in order to welcome us into their homes. I have come away from that experience humbled and appreciative for the many blessings I have received and committed to doing more to welcome others into my life.
In Catholic Charities we have been blessed with many gifts from many people who give donations of their time, treasure and stewardship to help us organize love in the Diocese of Youngstown. We are able to use the gifts we have to help many persons and families face crises: homelessness, hunger, loneliness and fear. We are grateful to those who gave through the Annual Bishop's Appeal for Catholic Charities and Church. With this downturn in the economy, however, Catholic Charities and other agencies have found that our governmental contracts and other foundation gifts have been reduced substantially. Needs have increased over 30% over the past several months. Please consider donating any gift that you can to help us be in solidarity with those who need help. Your donation helps us be the face of Christ to each person that comes through the door.
Reflection from Pope Benedict XVI's Encyclical, Caritas in Veritate: " In his Apostolic Letter Octogesima Adveniens of 1971, Paul VI reflected on the meaning of politics, and the danger constituted by utopian and ideological visions that place its ethical and human dimensions in jeopardy. These are matters closely connected with development. Unfortunately the negative ideologies continue to flourish. Paul VI had already warned against the technocratic ideology so prevalent today, fully aware of the great danger of entrusting the entire process of development to technology alone, because in that way it would lack direction. Technology, viewed in itself, is ambivalent. If on the one hand, some today would be inclined to entrust the entire process of development to technology, on the other hand we are witnessing an upsurge of ideologies that deny in toto the very value of development, viewing it as radically anti-human and merely a source of degradation. This leads to a rejection, not only of the distorted and unjust way in which progress is sometimes directed, but also of scientific discoveries themselves, which, if well used, could serve as an opportunity of growth for all. The idea of a world without development indicates a lack of trust in man and in God. It is therefore a serious mistake to undervalue human capacity to exercise control over the deviations of development or to overlook the fact that man is constitutionally oriented towards “being more”. Idealizing technical progress, or contemplating the utopia of a return to humanity's original natural state, are two contrasting ways of detaching progress from its moral evaluation and hence from our responsibility.(Caritas in Veritate, par 14).
N.B. Note: Please consider joining our new Twitter account, CCDOY, for current updates and calls to action that we can all use.
Some important date(s) this week:
FRIDAY NOVEMBER 13, St. Frances Xavier Cabrini (1850-1917) Frances Xavier Cabrini was the first United States citizen to be canonized. Her deep trust in the loving care of her God gave her the strength to be a valiant woman doing the work of Christ.
Refused admission to the religious order which had educated her to be a teacher, she began charitable work at the House of Providence Orphanage in Cadogno, Italy. In September 1877, she made her vows there and took the religious habit.
When the bishop closed the orphanage in 1880, he named Frances prioress of the Missionary Sisters of the Sacred Heart. Seven young women from the orphanage joined with her.Since her early childhood in Italy, Frances had wanted to be a missionary in China but, at the urging of Pope Leo XIII, Frances went west instead of east. She traveled with six sisters to New York City to work with the thousands of Italian immigrants living there.
She found disappointment and difficulties with every step. When she arrived in New York City, the house intended to be her first orphanage in the United States was not available. The archbishop advised her to return to Italy. But Frances, truly a valiant woman, departed from the archbishop’s residence all the more determined to establish that orphanage. And she did. In 35 years Frances Xavier Cabrini founded 67 institutions dedicated to caring for the poor, the abandoned, the uneducated and the sick. Seeing great need among Italian immigrants who were losing their faith, she organized schools and adult education classes.
As a child, she was always frightened of water, unable to overcome her fear of drowning. Yet, despite this fear, she traveled across the Atlantic Ocean more than 30 times. She died of malaria in her own Columbus Hospital in Chicago.
Health Care Reform Debate/Church's Position
Read and learn about the US Catholic Bishops' position on health care reform. Visit their website
Sharing Hope In Tough Times: Catholic Charities Responds to Families Facing Economic Crisis
Reflection: An inexpensive dish you bring to your neighbor who is home from work with an injury isn't nearly as valuable as the love with which it’s offered.
Prayer Intention: For those who suffer from work-related injuries, that the Lord bless them with peace of mind as they recover through the stability of their job.
PAPAL INTENTIONS:
November 2009
General: That all the men and women in the world, especially those who have responsibilities in the field of politics and economics, may never fail in their commitment to safeguard creation.
Mission: That believers in the different religions, through the testimony of their lives and fraternal dialogue, may clearly demonstrate that the name of God is a bearer of peace.
Corporal Works of Mercy: The seven practices of charity toward our neighbor
1. Feed the hungry
2. Give drink to the thirsty
3. Clothe the naked
4. Shelter the homeless
5. Visit the sick
6. Visit those in prison
7. Bury the dead
See our website at www.catholiccharitiesyoungstown.org for links to the our ministries and services.
For more information on Catholic Social Doctrine and its connection to our ministries, visit my blog at: http://corbinchurchthinking.blogspot.com/
VISION: Believing in the presence of God in our midst, we proclaim the sanctity of human life and the dignity of the person by sharing in the mission of Jesus given to the Church. To this end, Catholic Charities works with individuals, families, and communities to help them meet their needs, address their issues, eliminate oppression, and build a just and compassionate society.
MISSION: Rooted in the Mission of the Diocese of Youngstown "to minister to the people in the six counties of northeastern Ohio . . .(and) to the world community", we are called to provide service to people in need, to advocate for justice in social structures, and to call the entire Church and other people of good will to do the same.
GOALS: Catholic Charities is devoted to helping meet basic human needs, strengthening families, building communities and empowering low-income people. Working to reduce poverty in half by 2020.
KEY VALUE: Hospitality
WHAT WE DO: Organizing Love. "As a community, the Church must practise love. Love thus needs to be organized if it is to be an ordered service to the community" (Deus Caritas Est, par. 20)
On Sunday (Thirty Second Sunday in Ordinary Time, Cycle B) we read from the Gospel of Mark about the widow's gift of self and of all of herself as opposed to those who merely gave from their surplus. Jesus points her out to his disciplines noting that this widow's gift comes from her essence and life and not just a rudimentary action. The widow in the Gospel echoes the widow and her son in the First Reading who have an encounter with the Prophet Elijah. She had one day's rations left but shared her food with a stranger. She is given much abundance in return. Her trust in the Lord, like the trust of the widow in the Gospel, reminds each of us on what type of attitude we need to have as followers of Jesus: one of sacrifice, humility and giving from the essence of one self.
I am reminded from these stories about the incredible hospitality we received from the residents of San Jose Villanueva in El Salvador during our mission trip in October with the Ursuline High School Class of 1958. We met so many families willing to share the very, very little that they have in order to welcome us into their homes. I have come away from that experience humbled and appreciative for the many blessings I have received and committed to doing more to welcome others into my life.
In Catholic Charities we have been blessed with many gifts from many people who give donations of their time, treasure and stewardship to help us organize love in the Diocese of Youngstown. We are able to use the gifts we have to help many persons and families face crises: homelessness, hunger, loneliness and fear. We are grateful to those who gave through the Annual Bishop's Appeal for Catholic Charities and Church. With this downturn in the economy, however, Catholic Charities and other agencies have found that our governmental contracts and other foundation gifts have been reduced substantially. Needs have increased over 30% over the past several months. Please consider donating any gift that you can to help us be in solidarity with those who need help. Your donation helps us be the face of Christ to each person that comes through the door.
Reflection from Pope Benedict XVI's Encyclical, Caritas in Veritate: " In his Apostolic Letter Octogesima Adveniens of 1971, Paul VI reflected on the meaning of politics, and the danger constituted by utopian and ideological visions that place its ethical and human dimensions in jeopardy. These are matters closely connected with development. Unfortunately the negative ideologies continue to flourish. Paul VI had already warned against the technocratic ideology so prevalent today, fully aware of the great danger of entrusting the entire process of development to technology alone, because in that way it would lack direction. Technology, viewed in itself, is ambivalent. If on the one hand, some today would be inclined to entrust the entire process of development to technology, on the other hand we are witnessing an upsurge of ideologies that deny in toto the very value of development, viewing it as radically anti-human and merely a source of degradation. This leads to a rejection, not only of the distorted and unjust way in which progress is sometimes directed, but also of scientific discoveries themselves, which, if well used, could serve as an opportunity of growth for all. The idea of a world without development indicates a lack of trust in man and in God. It is therefore a serious mistake to undervalue human capacity to exercise control over the deviations of development or to overlook the fact that man is constitutionally oriented towards “being more”. Idealizing technical progress, or contemplating the utopia of a return to humanity's original natural state, are two contrasting ways of detaching progress from its moral evaluation and hence from our responsibility.(Caritas in Veritate, par 14).
N.B. Note: Please consider joining our new Twitter account, CCDOY, for current updates and calls to action that we can all use.
Some important date(s) this week:
FRIDAY NOVEMBER 13, St. Frances Xavier Cabrini (1850-1917) Frances Xavier Cabrini was the first United States citizen to be canonized. Her deep trust in the loving care of her God gave her the strength to be a valiant woman doing the work of Christ.
Refused admission to the religious order which had educated her to be a teacher, she began charitable work at the House of Providence Orphanage in Cadogno, Italy. In September 1877, she made her vows there and took the religious habit.
When the bishop closed the orphanage in 1880, he named Frances prioress of the Missionary Sisters of the Sacred Heart. Seven young women from the orphanage joined with her.Since her early childhood in Italy, Frances had wanted to be a missionary in China but, at the urging of Pope Leo XIII, Frances went west instead of east. She traveled with six sisters to New York City to work with the thousands of Italian immigrants living there.
She found disappointment and difficulties with every step. When she arrived in New York City, the house intended to be her first orphanage in the United States was not available. The archbishop advised her to return to Italy. But Frances, truly a valiant woman, departed from the archbishop’s residence all the more determined to establish that orphanage. And she did. In 35 years Frances Xavier Cabrini founded 67 institutions dedicated to caring for the poor, the abandoned, the uneducated and the sick. Seeing great need among Italian immigrants who were losing their faith, she organized schools and adult education classes.
As a child, she was always frightened of water, unable to overcome her fear of drowning. Yet, despite this fear, she traveled across the Atlantic Ocean more than 30 times. She died of malaria in her own Columbus Hospital in Chicago.
Health Care Reform Debate/Church's Position
Read and learn about the US Catholic Bishops' position on health care reform. Visit their website
Sharing Hope In Tough Times: Catholic Charities Responds to Families Facing Economic Crisis
Reflection: An inexpensive dish you bring to your neighbor who is home from work with an injury isn't nearly as valuable as the love with which it’s offered.
Prayer Intention: For those who suffer from work-related injuries, that the Lord bless them with peace of mind as they recover through the stability of their job.
PAPAL INTENTIONS:
November 2009
General: That all the men and women in the world, especially those who have responsibilities in the field of politics and economics, may never fail in their commitment to safeguard creation.
Mission: That believers in the different religions, through the testimony of their lives and fraternal dialogue, may clearly demonstrate that the name of God is a bearer of peace.
Corporal Works of Mercy: The seven practices of charity toward our neighbor
1. Feed the hungry
2. Give drink to the thirsty
3. Clothe the naked
4. Shelter the homeless
5. Visit the sick
6. Visit those in prison
7. Bury the dead
See our website at www.catholiccharitiesyoungstown.org for links to the our ministries and services.
For more information on Catholic Social Doctrine and its connection to our ministries, visit my blog at: http://corbinchurchthinking.blogspot.com/
Saturday, November 7, 2009
US Catholic Bishops Position on Current Health Care Poliy Debate
BISHOPS TO HOUSE: KEEP ABORTION FUNDING OUT OF HEALTH CARE REFORM, MAKE HEALTH CARE AVAILABLE TO VULNERABLE
Washington—The U.S. bishops sent an urgent message to the U.S. House of Representatives November 6, as House members steeped themselves in debate over procedures related to abortion and the health care reform bill.
Moments before meeting to discuss proposed amendments to the bill, the bishops called for “a fair process” that would permit discussion of “an amendment to keep in place current federal law on abortion funding and conscience protections.” Some in the House seek a “closed rule,” a procedure banning amendments from the bill.
The letter was signed by Bishop William Murphy of Rockville Centre, New York, Chairman of the bishops’ Domestic Justice Committee, Cardinal Justin Rigali, chair of the Committee on pro-life Activities; and Bishop John Wester of Salt Lake City, chair of the Committee on Migration.
The letter follows.
Dear Representative:
On behalf of the United States Conference of Catholic Bishops (USCCB), we write to strongly urge you to vote for essential changes and a fair process in the House of Representatives to ensure that needed health care reform legislation truly protects the life, dignity, health and consciences of all. Unfortunately, the legislation moving to the House floor falls fundamentally short of this essential goal. We urge members of the House to:
· support an amendment to keep in place current federal law on abortion funding and conscience protections and to oppose a closed rule that would prevent the House from voting on this crucial matter;
· oppose measures that would leave immigrants, especially legal immigrants, worse off as a result of health reform;
· support access for immigrants to the health-insurance exchange, regardless of legal status, and support removal of the five-year ban on legal immigrants accessing Medicaid and other federal health-care programs; and
· support strong provisions that would make health care more affordable and accessible, especially for the poor and vulnerable, by expanding Medicaid to adults who are living at 150 percent or lower of the Federal Poverty Level and offering adequate affordability credits for households up to 400 percent of the Federal Poverty Level.
The Catholic Bishops of the United States have long supported adequate and affordable health care for all. We believe universal coverage should be truly universal, not denying health care to those in need because of their condition, age, where they come from or when they arrive here.
Protecting Human Life and Conscience
We are concerned because the current legislation before the House of Representatives fails to keep in place the longstanding federal policy against the use of federal funds for elective abortion or for plans that include elective abortion – a policy upheld by the Hyde Amendment, Children’s Health Insurance Program, Federal Employee Health Benefits Program and other federal health initiatives. Without such protection we will have to oppose the current legislation until this fundamental flaw is remedied.
For this reason , we ask you to vote for an amendment that will keep in place the longstanding and widely supported federal policy against government funding for elective abortions or for plans which include elective abortions. To accomplish this w e also urge you to support efforts to guarantee that the House will have a clear and fair opportunity to vote on this essential matter. Please vote against a “closed rule” if necessary so the amendment can be considered . Currently, H.R. 3962 allows the U.S. Secretary of Health and Human Services to mandate that any “public option” will include unlimited abortions. The Congressional Research Service has confirmed that all money paid out by this plan for medical procedures will be federal outlays. Federal subsidies will also be used to pay the overall costs of establishing and maintaining private health plans that cover elective abortions. Millions of purchasers will be forced to use their premium dollars for abortion coverage they do not want, through a new mandatory fee. The creation of this “abortion surcharge,” a mandatory payment requiring pro-life purchasers of many plans to pay directly and explicitly for abortion coverage, is unprecedented in federal law. Such a proposal runs counter to the principles of the longstanding “Hyde amendment.” Affirming the Hyde Amendment continues the government’s long standing policy without affecting coverage of abortion in non-subsidized health plans, and without barring anyone from purchasing a supplemental abortion policy that is funded solely by the private funds of those who choose it.
Thus far, H.R. 3962 does not meet President Obama’s commitment of barring use of federal dollars for abortion and maintaining current conscience laws. While Section 259 of the bill maintains essential nondiscrimination protections for providers who decline involvement in abortion, the legislation also requires each region of the insurance exchange to include at least one health plan with unlimited abortion, contrary to the policy of all other federal health programs; and conscience protection on issues beyond abortion have yet to be included in this bill.
Immigrants in Health Care Coverage
We support the inclusion of all immigrants, regardless of status, in the health-care exchange. Regardless of status, immigrants living in our country need to have access to health care just as any other human being. Finding ways to provide them with health care is preferable to compelling them to have access only to emergency room care which is an unfair burden on hospitals in urban and other high immigrant areas of our country.
We also support the removal on the five-year ban on legal immigrants accessing federal health benefit programs, such as Medicaid, the Children’s Health Insurance Program (CHIP), and Medicare. Legal immigrants, who work and pay taxes, should have access to such programs, if needed. Removing the ban would help ensure that legal immigrants, who were widely praised in past immigration debates for their many contributions and for playing by the rules, will still have access to health-care.
Accessible and Affordable Health Care
Because we support and advocate in favor of affordable and accessible health care for all, especially the poor and marginalized, we want legislation that expands Medicaid eligibility for adults living at 150 percent or lower of the federal poverty level. This will help lower-income families purchase insurance coverage through the Health Insurance Exchange. Provisions in Title I (Immediate Reforms) should be helpful in providing relief to the uninsured and underinsured. The House legislation provides reforms that will strengthen families and protect low-income and vulnerable people by eliminating denial of coverage based on pre-existing conditions including pregnancy; eliminating life time caps; offering long-term disability services; and extending dependant coverage to uninsured young adults.
These are not marginal issues or special interest concerns. They are at the heart of the health care debate. Our concerns outlined in this letter reflects our longstanding commitment to health care and our centuries old experience as providers of health care to all, especially the poor and the vulnerable. In that spirit we reiterate our Catholic tradition that teaches that health care is a basic human right, essential to protecting human life and dignity.
For many months, our Bishops’ conference has been working with members of Congress, the Administration and others to fashion health care reform legislation that truly protects the life, dignity, health and consciences of all. Our message has been clear and consistent throughout. We urge the House of Representatives to permit a vote and to adopt essential changes so that, as long time advocates of health care for all, we are not compelled to oppose this flawed legislation. We hope and pray that the Congress and the country will come together around genuine reform.
# # # # # #
Washington—The U.S. bishops sent an urgent message to the U.S. House of Representatives November 6, as House members steeped themselves in debate over procedures related to abortion and the health care reform bill.
Moments before meeting to discuss proposed amendments to the bill, the bishops called for “a fair process” that would permit discussion of “an amendment to keep in place current federal law on abortion funding and conscience protections.” Some in the House seek a “closed rule,” a procedure banning amendments from the bill.
The letter was signed by Bishop William Murphy of Rockville Centre, New York, Chairman of the bishops’ Domestic Justice Committee, Cardinal Justin Rigali, chair of the Committee on pro-life Activities; and Bishop John Wester of Salt Lake City, chair of the Committee on Migration.
The letter follows.
Dear Representative:
On behalf of the United States Conference of Catholic Bishops (USCCB), we write to strongly urge you to vote for essential changes and a fair process in the House of Representatives to ensure that needed health care reform legislation truly protects the life, dignity, health and consciences of all. Unfortunately, the legislation moving to the House floor falls fundamentally short of this essential goal. We urge members of the House to:
· support an amendment to keep in place current federal law on abortion funding and conscience protections and to oppose a closed rule that would prevent the House from voting on this crucial matter;
· oppose measures that would leave immigrants, especially legal immigrants, worse off as a result of health reform;
· support access for immigrants to the health-insurance exchange, regardless of legal status, and support removal of the five-year ban on legal immigrants accessing Medicaid and other federal health-care programs; and
· support strong provisions that would make health care more affordable and accessible, especially for the poor and vulnerable, by expanding Medicaid to adults who are living at 150 percent or lower of the Federal Poverty Level and offering adequate affordability credits for households up to 400 percent of the Federal Poverty Level.
The Catholic Bishops of the United States have long supported adequate and affordable health care for all. We believe universal coverage should be truly universal, not denying health care to those in need because of their condition, age, where they come from or when they arrive here.
Protecting Human Life and Conscience
We are concerned because the current legislation before the House of Representatives fails to keep in place the longstanding federal policy against the use of federal funds for elective abortion or for plans that include elective abortion – a policy upheld by the Hyde Amendment, Children’s Health Insurance Program, Federal Employee Health Benefits Program and other federal health initiatives. Without such protection we will have to oppose the current legislation until this fundamental flaw is remedied.
For this reason , we ask you to vote for an amendment that will keep in place the longstanding and widely supported federal policy against government funding for elective abortions or for plans which include elective abortions. To accomplish this w e also urge you to support efforts to guarantee that the House will have a clear and fair opportunity to vote on this essential matter. Please vote against a “closed rule” if necessary so the amendment can be considered . Currently, H.R. 3962 allows the U.S. Secretary of Health and Human Services to mandate that any “public option” will include unlimited abortions. The Congressional Research Service has confirmed that all money paid out by this plan for medical procedures will be federal outlays. Federal subsidies will also be used to pay the overall costs of establishing and maintaining private health plans that cover elective abortions. Millions of purchasers will be forced to use their premium dollars for abortion coverage they do not want, through a new mandatory fee. The creation of this “abortion surcharge,” a mandatory payment requiring pro-life purchasers of many plans to pay directly and explicitly for abortion coverage, is unprecedented in federal law. Such a proposal runs counter to the principles of the longstanding “Hyde amendment.” Affirming the Hyde Amendment continues the government’s long standing policy without affecting coverage of abortion in non-subsidized health plans, and without barring anyone from purchasing a supplemental abortion policy that is funded solely by the private funds of those who choose it.
Thus far, H.R. 3962 does not meet President Obama’s commitment of barring use of federal dollars for abortion and maintaining current conscience laws. While Section 259 of the bill maintains essential nondiscrimination protections for providers who decline involvement in abortion, the legislation also requires each region of the insurance exchange to include at least one health plan with unlimited abortion, contrary to the policy of all other federal health programs; and conscience protection on issues beyond abortion have yet to be included in this bill.
Immigrants in Health Care Coverage
We support the inclusion of all immigrants, regardless of status, in the health-care exchange. Regardless of status, immigrants living in our country need to have access to health care just as any other human being. Finding ways to provide them with health care is preferable to compelling them to have access only to emergency room care which is an unfair burden on hospitals in urban and other high immigrant areas of our country.
We also support the removal on the five-year ban on legal immigrants accessing federal health benefit programs, such as Medicaid, the Children’s Health Insurance Program (CHIP), and Medicare. Legal immigrants, who work and pay taxes, should have access to such programs, if needed. Removing the ban would help ensure that legal immigrants, who were widely praised in past immigration debates for their many contributions and for playing by the rules, will still have access to health-care.
Accessible and Affordable Health Care
Because we support and advocate in favor of affordable and accessible health care for all, especially the poor and marginalized, we want legislation that expands Medicaid eligibility for adults living at 150 percent or lower of the federal poverty level. This will help lower-income families purchase insurance coverage through the Health Insurance Exchange. Provisions in Title I (Immediate Reforms) should be helpful in providing relief to the uninsured and underinsured. The House legislation provides reforms that will strengthen families and protect low-income and vulnerable people by eliminating denial of coverage based on pre-existing conditions including pregnancy; eliminating life time caps; offering long-term disability services; and extending dependant coverage to uninsured young adults.
These are not marginal issues or special interest concerns. They are at the heart of the health care debate. Our concerns outlined in this letter reflects our longstanding commitment to health care and our centuries old experience as providers of health care to all, especially the poor and the vulnerable. In that spirit we reiterate our Catholic tradition that teaches that health care is a basic human right, essential to protecting human life and dignity.
For many months, our Bishops’ conference has been working with members of Congress, the Administration and others to fashion health care reform legislation that truly protects the life, dignity, health and consciences of all. Our message has been clear and consistent throughout. We urge the House of Representatives to permit a vote and to adopt essential changes so that, as long time advocates of health care for all, we are not compelled to oppose this flawed legislation. We hope and pray that the Congress and the country will come together around genuine reform.
# # # # # #
Friday, November 6, 2009
Some Notes on 6th World Congress for the Pastoral Care of Migrants and Refugees
Official: Catholics Need New Perspective on Migrants
Reflects on Circulation of People, Consequence of Globalization
VATICAN CITY, NOV. 3, 2009 (Zenit.org).- Globalization is not just about economics; it is also about the human person, and thus challenges us to a "radical change in perspective," says one Vatican official.
Archbishop Antonio Vegliò, president of the Pontifical Council for Migrants and Travelers, spoke of this challenge today when he announced the upcoming conference hosted by this dicastery.
The archbishop said the risk today is for the discussion on globalization to be seen "almost exclusively with reference to the economic-financial sphere, characterized by the amount of international aid and the degree of trade liberalization."
"But," he said, "we know, as Christians, that life's core is fundamentally spiritual and that the challenge is how to promote and safeguard every human person, preferring the most vulnerable, precisely people like, among others, migrants and refugees."
The pontifical council conference will be the sixth of its kind. It is scheduled for next Monday through Thursday, and will consider the theme: "A pastoral response to the phenomenon of migration in the era of globalization. Five years after the Instruction 'Erga Migrantes Caritas Christi.'"
Archbishop Vegliò said the challenge in a globalized society is "to make a radical change in perspective, by making a clear 'choice for the human person,' giving them back the place that God has assigned to them within the one family of peoples, 'image and likeness' of the Creator."
Welcome
The Vatican official suggested that this perspective change is made concrete in relation to migrants in "the value of welcome."
He said this value is carried out with respect for persons of different nationalities, ethnicities and religions, and "contributes to rendering visible the authentic physiognomy of the Church itself."
"The Church," the archbishop affirmed, "is close to migrants, especially to the victims of human trafficking, to refugees, to asylum seekers, and to the people who suffer the tragedy of human mobility."
This closeness translates into defending the cause of migrants, he added, "also through a collaboration in promoting adequate laws, at the local and international levels, that favor proper integration."
******************************************************************************
Moving Money, People and the Earth's Goods
Migrants Council to Look at Globalization
VATICAN CITY, NOV. 3, 2009 (Zenit.org).- Globalization has brought about the international circulation of money, but human persons are still not free to circulate, the president of the Vatican's migrant council observed.
Archbishop Antonio Vegliò noted the "walls of national boundaries" today when he presented the 6th World Congress for the Pastoral Care of Migrants and Refugees.
The conference is scheduled for next Monday through Thursday, and will consider the theme:"A pastoral response to the phenomenon of migration in the era of globalization. Five years after the Instruction 'Erga Migrantes Caritas Christi.'"
During the presentation, the archbishop reflected: "[G]lobalization has created a new labor market and, consequently, pushed many to emigrate, also to flee from poverty, misery, natural catastrophes and local and international conflicts, as well as from political or religious persecution. This has opened markets to international intervention, but it has not torn down the walls of national boundaries to allow the free circulation of people, with due respect for the sovereignty of states and their constitutional charters, safeguarding legality and security.
"The migration phenomenon, therefore, 'raises a truly ethical question: the search for a new international economic order for a more equitable distribution of the goods of the earth.'"
Participants in the conference will consider these themes from a variety of areas of expertise.
There will be 14 main speakers, including Senator Giuseppe Schifani, president of the Italian Senate; William Lacy Swing, director-general of the International Organization for Migration; Laurens Jolles, regional representative for Europe of the U.N. High Commissioners Office for Refugees; and Jesuit Father Pierre Martinot-Lagarde, special adviser for Socio-Religious Affairs and Special Partnerships of the International Labor Organizaton.
In addition to 53 prelates, representatives of men and women religious, and national and international bishops' conferences, there will also be delegates representing the Orthodox, Anglicans and Lutherans.
****************************************************************************************************************
Subsidiarity a "New Approach" for Migration Issue
Prelate Recalls Fundamental Principles
ATHENS, Greece, NOV. 4, 2009 (Zenit.org).- The secretary of the Vatican's migration council is proposing the principle of subsidiarity as a suggestion for new approaches in the complex issue of migration.
Archbishop Agostino Marchetto spoke of this and other principles of social doctrine when he addressed today a forum on migration and development under way through Thursday in Athens.
Before all, he affirmed that "a correct approach to the management of this phenomenon should first of all consider the migrant as a human person who, as such, is endowed with inalienable rights, which everyone must respect under all circumstances."
Then the prelate cited Benedict XVI in affirming that justice and the common good are two criteria "applicable to that manifestation of globalization which is the macro-phenomenon of migration."
Archbishop Marchetto observed how the Pope refers constantly to solidarity in his encyclical "Caritas in Veritate."
He further proposed that a "new approach in facing these problems can be suggested by the criterion of subsidiarity which, in our sphere, requires the involvement of all actors in the management of migration, at all levels, and at the same time the recognition, where possible, of the rightful autonomy of intermediate bodies -- communities in diaspora, association of migrants, of their families, etc."
Subsidiarity needs to always be accompanied by its sister principle of solidarity, however, "so that the former may not fall into social 'particularism' nor the latter deteriorate into 'assistentialism,' which humiliates the needy," he said.
The Vatican official also highlighted the importance of cultural integration for immigrants.
"We know that the relationship between cultures always have an effect also on the economic field," he said. "In the encyclical itself, Pope Benedict XVI calls to mind that 'the reduction of cultures to the technological dimension, even if it favors short-term profits, in the long term impedes reciprocal enrichment and the dynamics of cooperation' inasmuch as 'workers tend to adapt passively to automatic mechanisms, rather than to release creativity' and points out that technological development is precisely produced 'through human creativity as a tool of personal freedom.'"
Migration is an issue that is bigger than any one nation, the archbishop acknowledged, and proposed in concluding that it be faced globally, with the "recognition that the human race is a single family working together in true communion, not simply a group of subjects who happen to live side by side."
Reflects on Circulation of People, Consequence of Globalization
VATICAN CITY, NOV. 3, 2009 (Zenit.org).- Globalization is not just about economics; it is also about the human person, and thus challenges us to a "radical change in perspective," says one Vatican official.
Archbishop Antonio Vegliò, president of the Pontifical Council for Migrants and Travelers, spoke of this challenge today when he announced the upcoming conference hosted by this dicastery.
The archbishop said the risk today is for the discussion on globalization to be seen "almost exclusively with reference to the economic-financial sphere, characterized by the amount of international aid and the degree of trade liberalization."
"But," he said, "we know, as Christians, that life's core is fundamentally spiritual and that the challenge is how to promote and safeguard every human person, preferring the most vulnerable, precisely people like, among others, migrants and refugees."
The pontifical council conference will be the sixth of its kind. It is scheduled for next Monday through Thursday, and will consider the theme: "A pastoral response to the phenomenon of migration in the era of globalization. Five years after the Instruction 'Erga Migrantes Caritas Christi.'"
Archbishop Vegliò said the challenge in a globalized society is "to make a radical change in perspective, by making a clear 'choice for the human person,' giving them back the place that God has assigned to them within the one family of peoples, 'image and likeness' of the Creator."
Welcome
The Vatican official suggested that this perspective change is made concrete in relation to migrants in "the value of welcome."
He said this value is carried out with respect for persons of different nationalities, ethnicities and religions, and "contributes to rendering visible the authentic physiognomy of the Church itself."
"The Church," the archbishop affirmed, "is close to migrants, especially to the victims of human trafficking, to refugees, to asylum seekers, and to the people who suffer the tragedy of human mobility."
This closeness translates into defending the cause of migrants, he added, "also through a collaboration in promoting adequate laws, at the local and international levels, that favor proper integration."
******************************************************************************
Moving Money, People and the Earth's Goods
Migrants Council to Look at Globalization
VATICAN CITY, NOV. 3, 2009 (Zenit.org).- Globalization has brought about the international circulation of money, but human persons are still not free to circulate, the president of the Vatican's migrant council observed.
Archbishop Antonio Vegliò noted the "walls of national boundaries" today when he presented the 6th World Congress for the Pastoral Care of Migrants and Refugees.
The conference is scheduled for next Monday through Thursday, and will consider the theme:"A pastoral response to the phenomenon of migration in the era of globalization. Five years after the Instruction 'Erga Migrantes Caritas Christi.'"
During the presentation, the archbishop reflected: "[G]lobalization has created a new labor market and, consequently, pushed many to emigrate, also to flee from poverty, misery, natural catastrophes and local and international conflicts, as well as from political or religious persecution. This has opened markets to international intervention, but it has not torn down the walls of national boundaries to allow the free circulation of people, with due respect for the sovereignty of states and their constitutional charters, safeguarding legality and security.
"The migration phenomenon, therefore, 'raises a truly ethical question: the search for a new international economic order for a more equitable distribution of the goods of the earth.'"
Participants in the conference will consider these themes from a variety of areas of expertise.
There will be 14 main speakers, including Senator Giuseppe Schifani, president of the Italian Senate; William Lacy Swing, director-general of the International Organization for Migration; Laurens Jolles, regional representative for Europe of the U.N. High Commissioners Office for Refugees; and Jesuit Father Pierre Martinot-Lagarde, special adviser for Socio-Religious Affairs and Special Partnerships of the International Labor Organizaton.
In addition to 53 prelates, representatives of men and women religious, and national and international bishops' conferences, there will also be delegates representing the Orthodox, Anglicans and Lutherans.
****************************************************************************************************************
Subsidiarity a "New Approach" for Migration Issue
Prelate Recalls Fundamental Principles
ATHENS, Greece, NOV. 4, 2009 (Zenit.org).- The secretary of the Vatican's migration council is proposing the principle of subsidiarity as a suggestion for new approaches in the complex issue of migration.
Archbishop Agostino Marchetto spoke of this and other principles of social doctrine when he addressed today a forum on migration and development under way through Thursday in Athens.
Before all, he affirmed that "a correct approach to the management of this phenomenon should first of all consider the migrant as a human person who, as such, is endowed with inalienable rights, which everyone must respect under all circumstances."
Then the prelate cited Benedict XVI in affirming that justice and the common good are two criteria "applicable to that manifestation of globalization which is the macro-phenomenon of migration."
Archbishop Marchetto observed how the Pope refers constantly to solidarity in his encyclical "Caritas in Veritate."
He further proposed that a "new approach in facing these problems can be suggested by the criterion of subsidiarity which, in our sphere, requires the involvement of all actors in the management of migration, at all levels, and at the same time the recognition, where possible, of the rightful autonomy of intermediate bodies -- communities in diaspora, association of migrants, of their families, etc."
Subsidiarity needs to always be accompanied by its sister principle of solidarity, however, "so that the former may not fall into social 'particularism' nor the latter deteriorate into 'assistentialism,' which humiliates the needy," he said.
The Vatican official also highlighted the importance of cultural integration for immigrants.
"We know that the relationship between cultures always have an effect also on the economic field," he said. "In the encyclical itself, Pope Benedict XVI calls to mind that 'the reduction of cultures to the technological dimension, even if it favors short-term profits, in the long term impedes reciprocal enrichment and the dynamics of cooperation' inasmuch as 'workers tend to adapt passively to automatic mechanisms, rather than to release creativity' and points out that technological development is precisely produced 'through human creativity as a tool of personal freedom.'"
Migration is an issue that is bigger than any one nation, the archbishop acknowledged, and proposed in concluding that it be faced globally, with the "recognition that the human race is a single family working together in true communion, not simply a group of subjects who happen to live side by side."
Vatican Proposals for Caring for Those on the Street
http://www.zenit.org/article-27455?l=english
ZE09110507 - 2009-11-05
Permalink: http://www.zenit.org/article-27455?l=english
Vatican Proposals for Caring for Those on the Street
"Jesus Himself Came Up and Walked by Their Side"
VATICAN CITY, NOV. 5, 2009 (Zenit.org).- Here is the final document of the 1st Integrated European Meeting for the Pastoral Care of the Road/Street. The meeting was held at the Vatican last month.
In the final document, dated Oct. 24 and released today, the pontifical council offers 57 conclusions and 51 recommendations for those who work on the roads and railways, prostitutes, children of the street, and the homeless.
* * *
FINAL DOCUMENT
I. THE EVENT
The First Integrated European Meeting for the Pastoral Care of the Road/Street took place between 29th September and 2nd October 2009, in the Vatican. The theme of the encounter was: “Jesus himself came up and walked by their side (Luke 24:15). The Pastoral Care of the Road: A walk together” and was structured over four main days, each dedicated to a particular area of pastoral concern undertaken by the Pontifical Council for the road/street, areas reflected in the publication of the “Guidelines for the Pastoral Care of the Road/Street” (GPCR/S).[1]
National directors, Representatives of Bishops’ Conferences together with various experts were present from fifteen European Countries coming from Austria, Belgium, Bosnia Herzegovina, France, Germany, Great Britain (England and Wales, Scotland), Ireland, Italy, Moldova, Poland, the Czech Republic, Romania, Spain, the Netherlands and the Ukraine. A representative of the Sovereign Order of Malta was also present along with delegates from various associations and movements among which were the Italian Association of Motorway and Tunnel Agencies, the Association ‘Père Guy Gilbert-Bergerie Faucon’, ‘Aux Captifs, la Libération’ (France), Caritas Internationalis, Caritas Spain, The Community of John XXIII, The New Horizons Community (Italy), The Community of Saint Egidio, FEANTSA, FEVR, Foundation GEDAMA onlus, SERMIG-Arsenal of Peace (Italy), SEMS-Europe, The Society of St. Vincent de Paul, The ‘Medaille’ Trust (Southampton, UK), the SRTV (The Netherlands), Solwodi (Germany) and The Passage Day Centre (London, UK). Religious orders were present with representatives from the International Union of Superior Generals, the Union of Superior Generals (women), the Union of Major Superiors of Italy (women), the Salesian Society of St. John Bosco, The Service of Charity (The Work ‘Don Guanella’), the Daughters of Mary Help of Christians (Salesians), Conventual Franciscans, the Little Work of Divine Providence, the Little Sisters of Jesus and the Missionaries of Charity.
The First Day under the title “Christ is the Way, He is the road” (GPCR/S:18) fell into two halves. After the singing of the ‘Veni Creator’, the Welcoming Address was delivered by Archbishop Antonio Maria Vegliò, the President of the Pontifical Council for the Pastoral Care of Migrants and Itinerant People. In this he reflected upon the journey of the two disciples to Emmaus and the call to walk like them the path from despair to hope and from sadness to joy. He also drew on some of the challenges that both Pope John Paul II and Pope Benedict XVI have set before the continent of Europe. Next followed the ‘Presentation of the Meeting’ given by Archbishop Agostino Marchetto, Secretary of the Pontifical Council. Here he reflected on the four different categories set forth in the “Guidelines for the Pastoral Care of the Road/Street” and their particular relationship within a European context. There followed next a series of personal presentations by the participants illustrating their various pastoral commitments. At midday Holy Mass was celebrated in the Basilica of S. Maria in Trastevere presided over by the President of the Pontifical Council. The afternoon session under the title “The Pastoral care of users of the road and railways” began with the Conference “Charity and service to users of the road and railway” given by the Rev. Mgr. Wolfgang Miehle, National Director for the Pastoral Care of Migrants of the German Bishops Conference. This was followed by the Round Table “‘The Word of God illumines the road’ (GPCR/S:10): Evangelisation and Education in the environment of the road and railway”. Interventions were made by the Rev. Br. Juan Rivera Moreno (Director of the Dept. for the Pastoral Care of the Road, Spain), the Rev. Fr. Marian Midura (National Chaplain of Drivers, Poland) and in the justified absence of Mr. Fabrizio Palenzona (President of AISCAT, Italy), his intervention was read.
The Second Day was dedicated to the theme “‘We cannot remain indifferent…’ (GPCR/S:86). The Pastoral ministry for the liberation of Women of the Street”. This opened with the Conference “Prostitution and the trafficking of human beings: new forms of slavery” given by Ms. Ivonne Van De Kar, Coordinator SRTV, The Netherlands. This was followed by the Round Table “‘The encounter with Jesus Christ, the Good Samaritan and Saviour’ (GPCR/S:113): A pastoral care of redemption and liberation of women of the street.” Interventions were made by the Rev. Sr. Klára Marie Strànikovà, SCSC (Formator, Czech Republic), the Rev. Sr. Margaret Herritty (Trustee of the Medaille Trust, Southampton, England) and the Rev. Sr. Lea Ackermann, (Chairman of ‘Solwodi’, Germany). In the afternoon there was the Conference “A commitment for the reintegration of women of the street into society” given by the Rev. Sr. Eugenia Bonetti, ISMC, Official Responsible against ‘Trafficking of Women and Minors’ of the National USMI-Rome.
The Third Day took as its theme “‘From the pastoral care of waiting to the pastoral care of meeting’ (GPCR-S:133). The pastoral care of street children” and began with the Conference, “The pastoral care of street children in Europe” given by the Rev. Fr. Meinolf von Spee, SDB, Director of Don Bosco International, aisbl. Then followed the Round Table “ ‘Changing track…’ (GPCR/S :137): The challenge and dynamic for the possible reintegration of street children into the family unit” with interventions given by the Rev. Fr. Csaba Bojte, OFM (Franciscans, Romania), the Rev. Mgr. Cesare Lodeserto (Vicar for the Pastoral Care of Social Work and the President of the Foundation, ‘Regina Pacis’, Moldova) and Dr. Chiara Amirante (President of the New Horizons Community). In the afternoon was given the Conference “A pastoral care of welcome in favour of street children, first victims of the disintegration of the family, and promotion of their rights” by the Rev. Fr. Guy Gilbert, Founder of the Association ‘Père Guy Gilbert-Bergerie Faucon’, France.
The Fourth Day had as its theme “‘Also the poor evangelise us’ (GPCR-S:163). The pastoral care of the homeless”. This began with a Conference on “The pastoral care of the homeless in Europe” given by Mr. Jean-Guilhem Xerri, President of ‘Aux Captifs, la Libération’, France. There then followed the Round Table “ ‘A better future’ (GPCR/S:147): Good practice and collaboration in the pastoral care of the homeless” with interventions by Ms. Lucia Lucchini (Responsible for the Service of General Itinerants of the Community Sant’ Egidio), Ms. Liz Gosme (Policy Officer of FEANTSA, Belgium) and Mr. Mick Clark (Chief Executive of ‘The Passage’, London, UK). Later in the morning another Conference under the title “Types of solidarity and apostolic engagement with the homeless in Europe” was given by Mr. Raffaele Gnocchi, Responsible for the Sector for Marginalized Adults and the Homeless (Caritas, Milan).
Throughout the four days opportunity was given to the participants for dialogue with the speakers and for reflection together in working groups divided between the different languages of the Meeting. Accordingly the final afternoon was given over to reports from these working groups and finally under the title “At the end of this wandering along the various pathways of the pastoral care of the road…” (GPCR/S :165) there was the debate and approval of final proposals together with thanks and concluding observations.
The positive atmosphere of the encounter together was able to affirm this particular apostolate, and the sharing of experience, practice and aspirations, together with methodologies and objectives, are summarized in the following Conclusions and Recommendations.
II. CONCLUSIONS
1. The pastoral care of the road is a prophetic witness in that it is often unstructured and does not necessarily require specific services or institutions to bring the message of salvation. In many ways the gospel expresses all its power when it returns to the streets, from where it was originally born.
2. The encounter with Christ is always a personal one. To meet Christ in those who live and work on the roads is a moment for individual conversion bringing with it an opportunity for personal witness.
3. For those who suffer, especially on the streets, a journey of faith is possible and desirable. However, our own fears are often the first obstacles to evangelization.
4. In contemporary culture, the understanding of what constitutes a ‘person’ has almost disappeared from the comprehension of relationships. In every pastoral situation and encounter it is important to rediscover the value of the person, upholding his or her essential dignity.
The Pastoral Care of Road and Railway Users
5. In our present-day society the volume of traffic on both roads and rail is steadily on the increase. The need for mobility is greater than ever before. Accompanying this growth has been an increase in the situations of stress undergone by both drivers and passengers alike. This also in general involves an escalation in traffic incidents with material damage and personal injuries, often with fatal results.
6. There is a clear dichotomy in road traffic and railway safety and mortality rates between Eastern and Western Europe. There is also a difference between the demands and burdens put upon lorry and bus drivers, engine operators and service staff.
7. The dramatic increase in the volume of traffic has resulted in tougher competition generating an ongoing situation of pressure for logistics companies betwixt pricing, time and costs. This has created a huge growth in the mental and physical strain experienced by drivers. Due to the restructuring and outsourcing measures taken by companies, many drivers are in fear of loosing their jobs or suffering massive financial losses.
8. Irregular working hours, long absences from home together with restricted or failed social contacts and friendships represent an enormous strain upon many drivers. It is quite frequent for them to attempt to cope with these frustrating situations with excess coffee, energy drinks or by taking pills. Some even become addicted to alcohol or narcotic drugs.
9. In order to meet the needs presented by the pastoral care of the road and railway, the Church needs to develop also specific pastoral responses outside the ordinary parochial structures.
10. In Europe, the initiatives in the pastoral care of the road and the railway are many and varied, underscoring the existence of a pastoral solicitude already being undertaken. Often what is achieved is not well known and communicated as many people are not aware of a specific pastoral care in this field.
11. The Church clearly recognizes the importance of the pastoral care for those who work on the road and railways and encourages an ethic of mutual respect that gives value to human life.
12. Solidarity among the people who work in the street is often limited to an immediate response. There is thus little mutual service.
13. The road safety education is often left to the purposes of civic education which very often fails to deal with the moral and spiritual aspects associated with driving.
14. For many work on the roads, especially lorry drivers, there is a constant battle against the danger of loneliness and isolation. Moreover, those who work on the roads at night are often in most need.
The liberation of women of the street
15. Many women migrate as irregular migrants and subsequently end up in a trafficked situation. Many even die on the journey. The root causes for this migration is frequently aggravated by poverty combined with a lack of information and education and the need to rely on an income earned abroad.
16. A clear distinction needs to be made between trafficking and smuggling. Even when the situation or context in the destination country seems to be the same e.g. prostitution, the issues of control and force involved in human trafficking may make the scenario entirely different.
17. Women are trafficked for a variety of reasons other than sexual exploitation, such as for forced labour or compulsory domestic service.
18. Different legislative approaches to prostitution are reflected in the way the ‘sex industry’ is able to develop and operate in a particular country and have a huge impact on the number of women trafficked into prostitution.
19. It should be remembered that in addition to women, men and children are also trafficked.
20. Women involved in street based prostitution and those who have been trafficked for sexual purposes have different life experiences which need to be considered.
21. Women on the street are often persons with multiple problems (drugs, homelessness, psychological problems, HIV) and require a variety of integrated pastoral responses.
22. In prostitution there is often a ‘hierarchy’ in which ‘street prostitution’, in particular, is at the lowest level.
23. There are other new phenomena to be found on the street directly related to trafficking such as begging and internal trafficking. Women are also increasingly found working as traffickers for forced prostitution.
24. The problem of prostitution should not be detached from the issue of poverty at large as often the two are linked.
25. At this present time it is not always easy for the Church to speak about prostitution and the ‘sex industry’ as these topics present many facets.
26. There is an over investment on the issues concerning the forms of intervention rather than prevention. In the case of trafficked women, pre-departure counselling and information about safe migration to potential victims of human trafficking is very important.
27. A predominant masculine culture exasperates the problem of prostitution and human trafficking.
28. Networking is key to the effective pastoral responses both within the Catholic Church and other actors such as NGO’s and government services.
29. The Church acknowledges the huge contribution to the pastoral care of women on the street that is already being made by Catholic organizations and in particular congregations of female religious. Recognition is also made of the choice of many to live in areas which are the most deprived.
The pastoral care of street children
30. There is a clear distinction between children on the streets and those of the streets.
31. New forms of street children are emerging due to the breakdown of family life and increased mobility.
32. Responsibility for children on the street can often lie with their own families but many children are forced into begging and remain unsupervised and uneducated.
33. Outreach in order to meet the children ‘where they are’ is the first step that leads to welcome and accompaniment in order to prepare children physically, mentally and spiritually for a new life in society.
34. Reintegration into the family for street children involves well trained and prepared counselling along with listening and dialogue.
35. The Church is uniquely placed to advocate for a changed vision of street children against stereotypes within her own communities and society at large. Helping people to see beyond the criminal element that often characterizes these children to future possibilities is essential. Education and support can take place in the very society that has excluded many of these children.
36. The Church is continually raising her ‘voice’ in favour of street children and in particular against the injustices that accompany their situations even to the point of open denunciation.
37. Routines and ordinary patterns of life involving sleep, work and recreation are essential to bring stability and balance to children on the path of renewal and integration.
38. The common path in the protection of the young must be made by understanding the different cultures and religious affiliations of the children and the localities in which they reside.
39. The diversity of legislative frameworks in each country has a huge impact on what is possible to achieve in favour of street children. However underpinning all involvement is a non-judgemental, loving engagement that involves patience to enable the development of trusting relationships.
40. The charisms of the founding fathers and mothers of many religious communities and congregations are being continuously re-discovered in light of the urgent needs also of the youth and illuminate the path towards a future of hope and confidence especially for the young.
41. Church and education systems are responsible for the future of new generations. Whilst respecting their differences, they have taken measures and actions to combat the phenomenon of street children.
42. Differences in culture and belief are always at the service of man and never in contrast to a true integration of hearts, bodies and minds.
43. The Church in her work building freedom collaborates with the State in order to be close to the poor without hindrance or delay.
44. The good of the human person is the core of all choices and timing of pastoral action.
The pastoral care of the homeless
45. The pastoral care for homeless people is a reality which concerns individuals in extreme poverty, but also institutions and individuals not directly involve.
46. Although the Church cannot always intervene appropriately in all situations of poverty and homelessness she must however call attention to the problem with the purpose of creating partnerships and coordinating available resources.
47. In the face of visible forms of poverty there are many more hidden causes of marginalization and social exclusion.
48. It is important to remember that poverty is characterized by lack of economic means and materials, but also by the absence of stable relationships.
49. The language of the Church and State are not the same. Whilst the Church promotes ‘love of neighbour’ the latter uses the language of security and sometimes of social protection.
50. The dignity of each human person is paramount when dealing with those on the streets. This demands that each person is respected for who and what they are.
51. The quality of the relationship with a homeless person is important. It is preferable not just to provide mere welfare, but to take care of the whole person.
52. Responses to the homeless must be immediate and well prepared.
53. It is important to enable homeless persons to break the cycle of living on the streets. Where possible it is essential to support them with the comprehensive range of services that reflect their needs.
54. It is important to work with the homeless at the place and at a speed of their making, whilst responding immediately to the possibilities of intervention.
55. The specific pastoral care required is characterized by accompaniment which can take a considerable period of time. Long term commitments are necessary in this regard even when results may be lacking
56. The homeless are not to be seen merely a problem but also one of the ways that Christ makes his presence manifest to us.
57. The reasons that people find themselves living on the roads are many and varied. A compassionate listening pastoral approach that is able to incorporate their stories without immediate moral judgment lies at the heart.
III – RECOMMENDATIONS
1. The power of the gospel is explosive and unstoppable. To those on the road it is always important to make gestures that are recognizable and to understand that we too can receive the gospel through them.
2. The pastoral care of the road (and railways) is enriched by the sharing of experience and practice from different perspectives and pastoral situations. This must help understand both the strengths and the limitations of our interventions, which has to be taken into consideration.
The Pastoral Care of Road and Railway Users
3. There is a need for the Church in Europe to grow in a greater awareness of and to develop a specific pastoral care of both the road and railway in favour of drivers, operators and victims of accidents.
4. A pastoral care that involves the education especially of the young about the responsibility of driving and road security needs to be developed. In this both the family and the school are important. Moreover for this to be properly effective there must also be respect given to both cultural and religious approaches.
5. The establishment at the level of the Episcopal Conference of an office or a person of reference dedicated to the pastoral care of the road and railway is recommended.
6. The pastoral care of the road and railway needs to be improved also through the dissemination of information.
7. There is a need of serious preparation for emergency pastoral care (accidents, terrorism and major disasters). 24 hour help lines need to be set up together with the development of well trained chaplains and volunteers.
8. A fostering of collaboration between different aspects of pastoral work that involve the family, the young and health must be established
9. It is important to find new opportunities to communicate effectively with those to whom the ministry of the road and railway is aimed. This should involve collaboration between local churches, local governments, trade associations, schools, etc., in which education and catechesis on road security should be promoted.
10. There is a need to encourage opportunities for reconciliation after bereavement and serious events. This may involve meetings between families and victims though this should always take into account both the timing and also the personal maturity of those concerned.
11. The Church in her solicitude towards those on the roads and the railways must always be one of listening, helping and of accompaniment. It is also an ideal opportunity for practical dialogue which is both even inter-cultural and inter-religious.
12. It is important for the Church to advocate on behalf of employees in the road and railway haulage industry especially when unjust practices and conditions are discovered. Together with drivers and through cooperation with social groups, the local Church could promote meetings between them and trade unions, logistics companies, management, the police (and other emergency organizations) and supervisory authorities in order to exchange experiences and to plan for the future.
13. Whenever possible and appropriate, pastors should be encouraged to add to their parochial outreach a specific care that involves those on the move whether they be on road or rail.
14. The Church needs to find new and imaginative places in which she can meet with drivers, places of encounter and prayer where people on the move may receive spiritual nourishment. Among these are recommended, especially along motorways, chapels – mobile or fixed – together with the promotion of wayside shrines. The development of Christian radio stations is also to be encouraged.
15. The ‘Ten Commandments of the Road’, published by the Pontifical Council in the “Guidelines for the Pastoral Care of the Road/Street” (n. 61) should be promoted and encouraged in a unified form.
16. Pastoral activity undertaken in the street should give a strong message and witness to all concerned, in ecclesial, civil and business spheres.
17. The pastoral care of the families of those who are absent on the roads and railways for long periods should not be forgotten. The familial relationships of drivers are subject to particular strains thus making it necessary to find ways in which to enable to offer support particularly those which enable them to spend time together. Introductory events such as ‘oasis’ days or barbecues could be organized, followed by weekends for lorry drivers and their families, or regular tables on Sundays. The leisure time spent together is also an ideal opportunity to reflect upon one’s own family circumstances and to exchange views with other families in similar situations. A family church service could mark the highlight and the end of the weekend.
The liberation of women of the street
18. Interventions must always be personal making constant reference to the individual who has a unique face, story, thus representing the singularity of every man and woman of the street. The building of a trustful relationship is essential.
19. Pastoral action requires the participation of all, those who are directly or indirectly involved as the issue is one which is social, cultural and religious.
20. The role of the Church in this field must be threefold: relational, sacramental and spiritual. Women of the street should be welcomed and accepted by the local Church in their way of liberation. There should be a possibility to meet between members of the parish and these women. Whilst upholding the Church’s teaching on human sexuality, whenever possible local parishes should include women on the street as part of their mission of redemption.
21. In the challenge to enable women to exit prostitution both external and internal synergies are required. Pastoral agents and all involved in the care of women of the street should receive, when possible, professional training in this matter. The formation of both clergy and religious should pay careful attention to this specific pastoral care.
22. Attention also needs to be paid to the formation of pastoral agents, especially from the clergy and male religious communities, to work with the ‘demand side’ of prostitution.
23. In addition, the Church has to work with several actors to educate people so as to give a human face to women on the street: male congregations; parish priests; the police; schools; peacekeeping missions; mass media, governments, etc.
24. A lifestyle should be promoted that respects sexuality as a constituent and noble part of human beings and not something to be merchandized and alienated.
25. Educating for human life should promote a renewed culture of rights and duties in the reciprocity between men and women and children. Collaboration between educational institutions should be encouraged by the early grades of school until university.
26. There must be particular attention to the trans-national dimensions of human trafficking. It is also important to work with the countries of origin of women. Those from different cultures must dialogue with mutual respect in order to uphold the dignity of each person.
27. Solutions should not be imposed rather it is important to accompany people in their journey of healing. Family like structures, which provide home, love and care for women, seem to be a successful way of helping them to find new perspectives in their life. Those involved in helping women on the street are also called to change something in themselves.
28. Family members of those who ‘work’ in prostitution, especially those who were trafficked, must also be considered. These require sensitive and delicate pastoral care.
29. Attention should be paid to the different pastoral responses to be given to the needs of local women as opposed to trafficked women who are trapped in street prostitution and other aspects of ‘pavement culture’ (drugs, alcohol, violence, homelessness, mental ill-health).
30. All pastoral responses to the care of women of the streets must be underpinned by an attitude which is ‘non-judgmental’ and respectful.
31. Networking is key to work with women of the streets at local, regional, national, and international levels. Resources need to be invested to identify partners with the same interest and to build relationships. The opportunity to work in cooperation and not in competition is a style which should characterize the actions of a pastoral response.
The pastoral care of the children of the street
32. There should be greater advocacy on the part of the Church to be a voice for children of the street in Europe as well as asking for the improvement of the relative governmental policies. In this the Church should make more use of gathering information and creating networks to enable dialogue at continental, national and local levels.
33. The pastoral care of street children should be integrated into the ordinary pastoral care whenever appropriate. It is in this way that intimate contact with families and schools can also be made.
34. It is necessary for an increased collaboration between Church and State and the relevant NGO’s whilst not forgetting their own areas of specialization and competence.
35. Local ecclesial communities need to be aware of the extent and development of broken families in their midst in order to help take care of children through both structured and unstructured activities which can bring about a better future for all concerned.
36. It is important that children should always be reintegrated into the family, or alternative family structures when appropriate. Role models and parental figures that can build up trust and security are essential for healthy growth into maturity as an adult.
37. The Church must also promote a vision of fruitful fatherhood and motherhood able to accommodate the children of the street as their own children.
38. Institutions that work with children need to understand their proper role to accompany the young in the field of instruction, formation and education, especially one that helps the integration and participation of the street children into society.
39. Reconciliation is essential to reintegration which may involve revisiting past histories, especially within the family. Greater knowledge is needed in the understanding of psychology of the young.
40. The role of prevention needs to be highlighted through an awareness of the problems that put a child onto the street. An awareness concerning the rights of children must be developed so that they can be respected by the law and the people.
41. The Church should promote wherever possible activities for the young such as sport, music and other social actions which should be also professionally planned and undertaken.
42. Programmes for the formation of pastoral agents in this field must be clearly shaped.
The pastoral care of the homeless
43. The Church must also be able to accompany those who live on the streets, daring to propose hope even to the homeless with a welcoming hospitality.
44. Reintegration and restitution must always involve self-empowerment. Personal responsibility, participation and a restoration of self worth are essential to re-entry into society.
Therefore pastoral agents need a formation which is technical, psychological and spiritual.
45. Each local church should be willing to offer space, even temporary, to those directly involved in this pastoral action to promote hospitality and accompaniment.
46. Homeless people are valued by listening and consideration of their needs: a pastoral Journey.
47. The Church must consider it her task to monitor and evaluate the development of devices for legislation to combat poverty and homelessness.
48. Organizations that care for the homeless must have careful governance and structure. It is essential to hold to the mission, vision and values as central to all the services provided. It is always important to work with human and gospel values.
49. The Church has a major role in challenging the stereotypes that society makes of the homeless. It should also enable a coordinated Christian voice to be reflected back to legislators in order to challenge policy making and implementation. The Church must continue to be the ‘voice’ of the voiceless in policy making within governmental structures.
50. It is important to emphasize that homeless people belong to any given parish in which they are present. They have right to the ordinary pastoral care offered and to participation in whatever way possible in any territory. The right to a Christian burial, if they are Catholic faithful, and to subsequently be remembered in prayer should not be forgotten.
51. In order to advocate on behalf of the homeless the Church must create collaborative networks in order to raise awareness of the issues concerned with homeless.
Rome, 24th October 2009
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Notes:
[1] PONTIFICAL COUNCIL FOR THE PASTORAL CARE OF MIGRANTS AND ITINERANT PEOPLE, Guidelines for the Pastoral Care of the Road/Street (from now on referred to as GPCR/S): People On the Move - Supplement 104 (2007).
ZE09110507 - 2009-11-05
Permalink: http://www.zenit.org/article-27455?l=english
Vatican Proposals for Caring for Those on the Street
"Jesus Himself Came Up and Walked by Their Side"
VATICAN CITY, NOV. 5, 2009 (Zenit.org).- Here is the final document of the 1st Integrated European Meeting for the Pastoral Care of the Road/Street. The meeting was held at the Vatican last month.
In the final document, dated Oct. 24 and released today, the pontifical council offers 57 conclusions and 51 recommendations for those who work on the roads and railways, prostitutes, children of the street, and the homeless.
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FINAL DOCUMENT
I. THE EVENT
The First Integrated European Meeting for the Pastoral Care of the Road/Street took place between 29th September and 2nd October 2009, in the Vatican. The theme of the encounter was: “Jesus himself came up and walked by their side (Luke 24:15). The Pastoral Care of the Road: A walk together” and was structured over four main days, each dedicated to a particular area of pastoral concern undertaken by the Pontifical Council for the road/street, areas reflected in the publication of the “Guidelines for the Pastoral Care of the Road/Street” (GPCR/S).[1]
National directors, Representatives of Bishops’ Conferences together with various experts were present from fifteen European Countries coming from Austria, Belgium, Bosnia Herzegovina, France, Germany, Great Britain (England and Wales, Scotland), Ireland, Italy, Moldova, Poland, the Czech Republic, Romania, Spain, the Netherlands and the Ukraine. A representative of the Sovereign Order of Malta was also present along with delegates from various associations and movements among which were the Italian Association of Motorway and Tunnel Agencies, the Association ‘Père Guy Gilbert-Bergerie Faucon’, ‘Aux Captifs, la Libération’ (France), Caritas Internationalis, Caritas Spain, The Community of John XXIII, The New Horizons Community (Italy), The Community of Saint Egidio, FEANTSA, FEVR, Foundation GEDAMA onlus, SERMIG-Arsenal of Peace (Italy), SEMS-Europe, The Society of St. Vincent de Paul, The ‘Medaille’ Trust (Southampton, UK), the SRTV (The Netherlands), Solwodi (Germany) and The Passage Day Centre (London, UK). Religious orders were present with representatives from the International Union of Superior Generals, the Union of Superior Generals (women), the Union of Major Superiors of Italy (women), the Salesian Society of St. John Bosco, The Service of Charity (The Work ‘Don Guanella’), the Daughters of Mary Help of Christians (Salesians), Conventual Franciscans, the Little Work of Divine Providence, the Little Sisters of Jesus and the Missionaries of Charity.
The First Day under the title “Christ is the Way, He is the road” (GPCR/S:18) fell into two halves. After the singing of the ‘Veni Creator’, the Welcoming Address was delivered by Archbishop Antonio Maria Vegliò, the President of the Pontifical Council for the Pastoral Care of Migrants and Itinerant People. In this he reflected upon the journey of the two disciples to Emmaus and the call to walk like them the path from despair to hope and from sadness to joy. He also drew on some of the challenges that both Pope John Paul II and Pope Benedict XVI have set before the continent of Europe. Next followed the ‘Presentation of the Meeting’ given by Archbishop Agostino Marchetto, Secretary of the Pontifical Council. Here he reflected on the four different categories set forth in the “Guidelines for the Pastoral Care of the Road/Street” and their particular relationship within a European context. There followed next a series of personal presentations by the participants illustrating their various pastoral commitments. At midday Holy Mass was celebrated in the Basilica of S. Maria in Trastevere presided over by the President of the Pontifical Council. The afternoon session under the title “The Pastoral care of users of the road and railways” began with the Conference “Charity and service to users of the road and railway” given by the Rev. Mgr. Wolfgang Miehle, National Director for the Pastoral Care of Migrants of the German Bishops Conference. This was followed by the Round Table “‘The Word of God illumines the road’ (GPCR/S:10): Evangelisation and Education in the environment of the road and railway”. Interventions were made by the Rev. Br. Juan Rivera Moreno (Director of the Dept. for the Pastoral Care of the Road, Spain), the Rev. Fr. Marian Midura (National Chaplain of Drivers, Poland) and in the justified absence of Mr. Fabrizio Palenzona (President of AISCAT, Italy), his intervention was read.
The Second Day was dedicated to the theme “‘We cannot remain indifferent…’ (GPCR/S:86). The Pastoral ministry for the liberation of Women of the Street”. This opened with the Conference “Prostitution and the trafficking of human beings: new forms of slavery” given by Ms. Ivonne Van De Kar, Coordinator SRTV, The Netherlands. This was followed by the Round Table “‘The encounter with Jesus Christ, the Good Samaritan and Saviour’ (GPCR/S:113): A pastoral care of redemption and liberation of women of the street.” Interventions were made by the Rev. Sr. Klára Marie Strànikovà, SCSC (Formator, Czech Republic), the Rev. Sr. Margaret Herritty (Trustee of the Medaille Trust, Southampton, England) and the Rev. Sr. Lea Ackermann, (Chairman of ‘Solwodi’, Germany). In the afternoon there was the Conference “A commitment for the reintegration of women of the street into society” given by the Rev. Sr. Eugenia Bonetti, ISMC, Official Responsible against ‘Trafficking of Women and Minors’ of the National USMI-Rome.
The Third Day took as its theme “‘From the pastoral care of waiting to the pastoral care of meeting’ (GPCR-S:133). The pastoral care of street children” and began with the Conference, “The pastoral care of street children in Europe” given by the Rev. Fr. Meinolf von Spee, SDB, Director of Don Bosco International, aisbl. Then followed the Round Table “ ‘Changing track…’ (GPCR/S :137): The challenge and dynamic for the possible reintegration of street children into the family unit” with interventions given by the Rev. Fr. Csaba Bojte, OFM (Franciscans, Romania), the Rev. Mgr. Cesare Lodeserto (Vicar for the Pastoral Care of Social Work and the President of the Foundation, ‘Regina Pacis’, Moldova) and Dr. Chiara Amirante (President of the New Horizons Community). In the afternoon was given the Conference “A pastoral care of welcome in favour of street children, first victims of the disintegration of the family, and promotion of their rights” by the Rev. Fr. Guy Gilbert, Founder of the Association ‘Père Guy Gilbert-Bergerie Faucon’, France.
The Fourth Day had as its theme “‘Also the poor evangelise us’ (GPCR-S:163). The pastoral care of the homeless”. This began with a Conference on “The pastoral care of the homeless in Europe” given by Mr. Jean-Guilhem Xerri, President of ‘Aux Captifs, la Libération’, France. There then followed the Round Table “ ‘A better future’ (GPCR/S:147): Good practice and collaboration in the pastoral care of the homeless” with interventions by Ms. Lucia Lucchini (Responsible for the Service of General Itinerants of the Community Sant’ Egidio), Ms. Liz Gosme (Policy Officer of FEANTSA, Belgium) and Mr. Mick Clark (Chief Executive of ‘The Passage’, London, UK). Later in the morning another Conference under the title “Types of solidarity and apostolic engagement with the homeless in Europe” was given by Mr. Raffaele Gnocchi, Responsible for the Sector for Marginalized Adults and the Homeless (Caritas, Milan).
Throughout the four days opportunity was given to the participants for dialogue with the speakers and for reflection together in working groups divided between the different languages of the Meeting. Accordingly the final afternoon was given over to reports from these working groups and finally under the title “At the end of this wandering along the various pathways of the pastoral care of the road…” (GPCR/S :165) there was the debate and approval of final proposals together with thanks and concluding observations.
The positive atmosphere of the encounter together was able to affirm this particular apostolate, and the sharing of experience, practice and aspirations, together with methodologies and objectives, are summarized in the following Conclusions and Recommendations.
II. CONCLUSIONS
1. The pastoral care of the road is a prophetic witness in that it is often unstructured and does not necessarily require specific services or institutions to bring the message of salvation. In many ways the gospel expresses all its power when it returns to the streets, from where it was originally born.
2. The encounter with Christ is always a personal one. To meet Christ in those who live and work on the roads is a moment for individual conversion bringing with it an opportunity for personal witness.
3. For those who suffer, especially on the streets, a journey of faith is possible and desirable. However, our own fears are often the first obstacles to evangelization.
4. In contemporary culture, the understanding of what constitutes a ‘person’ has almost disappeared from the comprehension of relationships. In every pastoral situation and encounter it is important to rediscover the value of the person, upholding his or her essential dignity.
The Pastoral Care of Road and Railway Users
5. In our present-day society the volume of traffic on both roads and rail is steadily on the increase. The need for mobility is greater than ever before. Accompanying this growth has been an increase in the situations of stress undergone by both drivers and passengers alike. This also in general involves an escalation in traffic incidents with material damage and personal injuries, often with fatal results.
6. There is a clear dichotomy in road traffic and railway safety and mortality rates between Eastern and Western Europe. There is also a difference between the demands and burdens put upon lorry and bus drivers, engine operators and service staff.
7. The dramatic increase in the volume of traffic has resulted in tougher competition generating an ongoing situation of pressure for logistics companies betwixt pricing, time and costs. This has created a huge growth in the mental and physical strain experienced by drivers. Due to the restructuring and outsourcing measures taken by companies, many drivers are in fear of loosing their jobs or suffering massive financial losses.
8. Irregular working hours, long absences from home together with restricted or failed social contacts and friendships represent an enormous strain upon many drivers. It is quite frequent for them to attempt to cope with these frustrating situations with excess coffee, energy drinks or by taking pills. Some even become addicted to alcohol or narcotic drugs.
9. In order to meet the needs presented by the pastoral care of the road and railway, the Church needs to develop also specific pastoral responses outside the ordinary parochial structures.
10. In Europe, the initiatives in the pastoral care of the road and the railway are many and varied, underscoring the existence of a pastoral solicitude already being undertaken. Often what is achieved is not well known and communicated as many people are not aware of a specific pastoral care in this field.
11. The Church clearly recognizes the importance of the pastoral care for those who work on the road and railways and encourages an ethic of mutual respect that gives value to human life.
12. Solidarity among the people who work in the street is often limited to an immediate response. There is thus little mutual service.
13. The road safety education is often left to the purposes of civic education which very often fails to deal with the moral and spiritual aspects associated with driving.
14. For many work on the roads, especially lorry drivers, there is a constant battle against the danger of loneliness and isolation. Moreover, those who work on the roads at night are often in most need.
The liberation of women of the street
15. Many women migrate as irregular migrants and subsequently end up in a trafficked situation. Many even die on the journey. The root causes for this migration is frequently aggravated by poverty combined with a lack of information and education and the need to rely on an income earned abroad.
16. A clear distinction needs to be made between trafficking and smuggling. Even when the situation or context in the destination country seems to be the same e.g. prostitution, the issues of control and force involved in human trafficking may make the scenario entirely different.
17. Women are trafficked for a variety of reasons other than sexual exploitation, such as for forced labour or compulsory domestic service.
18. Different legislative approaches to prostitution are reflected in the way the ‘sex industry’ is able to develop and operate in a particular country and have a huge impact on the number of women trafficked into prostitution.
19. It should be remembered that in addition to women, men and children are also trafficked.
20. Women involved in street based prostitution and those who have been trafficked for sexual purposes have different life experiences which need to be considered.
21. Women on the street are often persons with multiple problems (drugs, homelessness, psychological problems, HIV) and require a variety of integrated pastoral responses.
22. In prostitution there is often a ‘hierarchy’ in which ‘street prostitution’, in particular, is at the lowest level.
23. There are other new phenomena to be found on the street directly related to trafficking such as begging and internal trafficking. Women are also increasingly found working as traffickers for forced prostitution.
24. The problem of prostitution should not be detached from the issue of poverty at large as often the two are linked.
25. At this present time it is not always easy for the Church to speak about prostitution and the ‘sex industry’ as these topics present many facets.
26. There is an over investment on the issues concerning the forms of intervention rather than prevention. In the case of trafficked women, pre-departure counselling and information about safe migration to potential victims of human trafficking is very important.
27. A predominant masculine culture exasperates the problem of prostitution and human trafficking.
28. Networking is key to the effective pastoral responses both within the Catholic Church and other actors such as NGO’s and government services.
29. The Church acknowledges the huge contribution to the pastoral care of women on the street that is already being made by Catholic organizations and in particular congregations of female religious. Recognition is also made of the choice of many to live in areas which are the most deprived.
The pastoral care of street children
30. There is a clear distinction between children on the streets and those of the streets.
31. New forms of street children are emerging due to the breakdown of family life and increased mobility.
32. Responsibility for children on the street can often lie with their own families but many children are forced into begging and remain unsupervised and uneducated.
33. Outreach in order to meet the children ‘where they are’ is the first step that leads to welcome and accompaniment in order to prepare children physically, mentally and spiritually for a new life in society.
34. Reintegration into the family for street children involves well trained and prepared counselling along with listening and dialogue.
35. The Church is uniquely placed to advocate for a changed vision of street children against stereotypes within her own communities and society at large. Helping people to see beyond the criminal element that often characterizes these children to future possibilities is essential. Education and support can take place in the very society that has excluded many of these children.
36. The Church is continually raising her ‘voice’ in favour of street children and in particular against the injustices that accompany their situations even to the point of open denunciation.
37. Routines and ordinary patterns of life involving sleep, work and recreation are essential to bring stability and balance to children on the path of renewal and integration.
38. The common path in the protection of the young must be made by understanding the different cultures and religious affiliations of the children and the localities in which they reside.
39. The diversity of legislative frameworks in each country has a huge impact on what is possible to achieve in favour of street children. However underpinning all involvement is a non-judgemental, loving engagement that involves patience to enable the development of trusting relationships.
40. The charisms of the founding fathers and mothers of many religious communities and congregations are being continuously re-discovered in light of the urgent needs also of the youth and illuminate the path towards a future of hope and confidence especially for the young.
41. Church and education systems are responsible for the future of new generations. Whilst respecting their differences, they have taken measures and actions to combat the phenomenon of street children.
42. Differences in culture and belief are always at the service of man and never in contrast to a true integration of hearts, bodies and minds.
43. The Church in her work building freedom collaborates with the State in order to be close to the poor without hindrance or delay.
44. The good of the human person is the core of all choices and timing of pastoral action.
The pastoral care of the homeless
45. The pastoral care for homeless people is a reality which concerns individuals in extreme poverty, but also institutions and individuals not directly involve.
46. Although the Church cannot always intervene appropriately in all situations of poverty and homelessness she must however call attention to the problem with the purpose of creating partnerships and coordinating available resources.
47. In the face of visible forms of poverty there are many more hidden causes of marginalization and social exclusion.
48. It is important to remember that poverty is characterized by lack of economic means and materials, but also by the absence of stable relationships.
49. The language of the Church and State are not the same. Whilst the Church promotes ‘love of neighbour’ the latter uses the language of security and sometimes of social protection.
50. The dignity of each human person is paramount when dealing with those on the streets. This demands that each person is respected for who and what they are.
51. The quality of the relationship with a homeless person is important. It is preferable not just to provide mere welfare, but to take care of the whole person.
52. Responses to the homeless must be immediate and well prepared.
53. It is important to enable homeless persons to break the cycle of living on the streets. Where possible it is essential to support them with the comprehensive range of services that reflect their needs.
54. It is important to work with the homeless at the place and at a speed of their making, whilst responding immediately to the possibilities of intervention.
55. The specific pastoral care required is characterized by accompaniment which can take a considerable period of time. Long term commitments are necessary in this regard even when results may be lacking
56. The homeless are not to be seen merely a problem but also one of the ways that Christ makes his presence manifest to us.
57. The reasons that people find themselves living on the roads are many and varied. A compassionate listening pastoral approach that is able to incorporate their stories without immediate moral judgment lies at the heart.
III – RECOMMENDATIONS
1. The power of the gospel is explosive and unstoppable. To those on the road it is always important to make gestures that are recognizable and to understand that we too can receive the gospel through them.
2. The pastoral care of the road (and railways) is enriched by the sharing of experience and practice from different perspectives and pastoral situations. This must help understand both the strengths and the limitations of our interventions, which has to be taken into consideration.
The Pastoral Care of Road and Railway Users
3. There is a need for the Church in Europe to grow in a greater awareness of and to develop a specific pastoral care of both the road and railway in favour of drivers, operators and victims of accidents.
4. A pastoral care that involves the education especially of the young about the responsibility of driving and road security needs to be developed. In this both the family and the school are important. Moreover for this to be properly effective there must also be respect given to both cultural and religious approaches.
5. The establishment at the level of the Episcopal Conference of an office or a person of reference dedicated to the pastoral care of the road and railway is recommended.
6. The pastoral care of the road and railway needs to be improved also through the dissemination of information.
7. There is a need of serious preparation for emergency pastoral care (accidents, terrorism and major disasters). 24 hour help lines need to be set up together with the development of well trained chaplains and volunteers.
8. A fostering of collaboration between different aspects of pastoral work that involve the family, the young and health must be established
9. It is important to find new opportunities to communicate effectively with those to whom the ministry of the road and railway is aimed. This should involve collaboration between local churches, local governments, trade associations, schools, etc., in which education and catechesis on road security should be promoted.
10. There is a need to encourage opportunities for reconciliation after bereavement and serious events. This may involve meetings between families and victims though this should always take into account both the timing and also the personal maturity of those concerned.
11. The Church in her solicitude towards those on the roads and the railways must always be one of listening, helping and of accompaniment. It is also an ideal opportunity for practical dialogue which is both even inter-cultural and inter-religious.
12. It is important for the Church to advocate on behalf of employees in the road and railway haulage industry especially when unjust practices and conditions are discovered. Together with drivers and through cooperation with social groups, the local Church could promote meetings between them and trade unions, logistics companies, management, the police (and other emergency organizations) and supervisory authorities in order to exchange experiences and to plan for the future.
13. Whenever possible and appropriate, pastors should be encouraged to add to their parochial outreach a specific care that involves those on the move whether they be on road or rail.
14. The Church needs to find new and imaginative places in which she can meet with drivers, places of encounter and prayer where people on the move may receive spiritual nourishment. Among these are recommended, especially along motorways, chapels – mobile or fixed – together with the promotion of wayside shrines. The development of Christian radio stations is also to be encouraged.
15. The ‘Ten Commandments of the Road’, published by the Pontifical Council in the “Guidelines for the Pastoral Care of the Road/Street” (n. 61) should be promoted and encouraged in a unified form.
16. Pastoral activity undertaken in the street should give a strong message and witness to all concerned, in ecclesial, civil and business spheres.
17. The pastoral care of the families of those who are absent on the roads and railways for long periods should not be forgotten. The familial relationships of drivers are subject to particular strains thus making it necessary to find ways in which to enable to offer support particularly those which enable them to spend time together. Introductory events such as ‘oasis’ days or barbecues could be organized, followed by weekends for lorry drivers and their families, or regular tables on Sundays. The leisure time spent together is also an ideal opportunity to reflect upon one’s own family circumstances and to exchange views with other families in similar situations. A family church service could mark the highlight and the end of the weekend.
The liberation of women of the street
18. Interventions must always be personal making constant reference to the individual who has a unique face, story, thus representing the singularity of every man and woman of the street. The building of a trustful relationship is essential.
19. Pastoral action requires the participation of all, those who are directly or indirectly involved as the issue is one which is social, cultural and religious.
20. The role of the Church in this field must be threefold: relational, sacramental and spiritual. Women of the street should be welcomed and accepted by the local Church in their way of liberation. There should be a possibility to meet between members of the parish and these women. Whilst upholding the Church’s teaching on human sexuality, whenever possible local parishes should include women on the street as part of their mission of redemption.
21. In the challenge to enable women to exit prostitution both external and internal synergies are required. Pastoral agents and all involved in the care of women of the street should receive, when possible, professional training in this matter. The formation of both clergy and religious should pay careful attention to this specific pastoral care.
22. Attention also needs to be paid to the formation of pastoral agents, especially from the clergy and male religious communities, to work with the ‘demand side’ of prostitution.
23. In addition, the Church has to work with several actors to educate people so as to give a human face to women on the street: male congregations; parish priests; the police; schools; peacekeeping missions; mass media, governments, etc.
24. A lifestyle should be promoted that respects sexuality as a constituent and noble part of human beings and not something to be merchandized and alienated.
25. Educating for human life should promote a renewed culture of rights and duties in the reciprocity between men and women and children. Collaboration between educational institutions should be encouraged by the early grades of school until university.
26. There must be particular attention to the trans-national dimensions of human trafficking. It is also important to work with the countries of origin of women. Those from different cultures must dialogue with mutual respect in order to uphold the dignity of each person.
27. Solutions should not be imposed rather it is important to accompany people in their journey of healing. Family like structures, which provide home, love and care for women, seem to be a successful way of helping them to find new perspectives in their life. Those involved in helping women on the street are also called to change something in themselves.
28. Family members of those who ‘work’ in prostitution, especially those who were trafficked, must also be considered. These require sensitive and delicate pastoral care.
29. Attention should be paid to the different pastoral responses to be given to the needs of local women as opposed to trafficked women who are trapped in street prostitution and other aspects of ‘pavement culture’ (drugs, alcohol, violence, homelessness, mental ill-health).
30. All pastoral responses to the care of women of the streets must be underpinned by an attitude which is ‘non-judgmental’ and respectful.
31. Networking is key to work with women of the streets at local, regional, national, and international levels. Resources need to be invested to identify partners with the same interest and to build relationships. The opportunity to work in cooperation and not in competition is a style which should characterize the actions of a pastoral response.
The pastoral care of the children of the street
32. There should be greater advocacy on the part of the Church to be a voice for children of the street in Europe as well as asking for the improvement of the relative governmental policies. In this the Church should make more use of gathering information and creating networks to enable dialogue at continental, national and local levels.
33. The pastoral care of street children should be integrated into the ordinary pastoral care whenever appropriate. It is in this way that intimate contact with families and schools can also be made.
34. It is necessary for an increased collaboration between Church and State and the relevant NGO’s whilst not forgetting their own areas of specialization and competence.
35. Local ecclesial communities need to be aware of the extent and development of broken families in their midst in order to help take care of children through both structured and unstructured activities which can bring about a better future for all concerned.
36. It is important that children should always be reintegrated into the family, or alternative family structures when appropriate. Role models and parental figures that can build up trust and security are essential for healthy growth into maturity as an adult.
37. The Church must also promote a vision of fruitful fatherhood and motherhood able to accommodate the children of the street as their own children.
38. Institutions that work with children need to understand their proper role to accompany the young in the field of instruction, formation and education, especially one that helps the integration and participation of the street children into society.
39. Reconciliation is essential to reintegration which may involve revisiting past histories, especially within the family. Greater knowledge is needed in the understanding of psychology of the young.
40. The role of prevention needs to be highlighted through an awareness of the problems that put a child onto the street. An awareness concerning the rights of children must be developed so that they can be respected by the law and the people.
41. The Church should promote wherever possible activities for the young such as sport, music and other social actions which should be also professionally planned and undertaken.
42. Programmes for the formation of pastoral agents in this field must be clearly shaped.
The pastoral care of the homeless
43. The Church must also be able to accompany those who live on the streets, daring to propose hope even to the homeless with a welcoming hospitality.
44. Reintegration and restitution must always involve self-empowerment. Personal responsibility, participation and a restoration of self worth are essential to re-entry into society.
Therefore pastoral agents need a formation which is technical, psychological and spiritual.
45. Each local church should be willing to offer space, even temporary, to those directly involved in this pastoral action to promote hospitality and accompaniment.
46. Homeless people are valued by listening and consideration of their needs: a pastoral Journey.
47. The Church must consider it her task to monitor and evaluate the development of devices for legislation to combat poverty and homelessness.
48. Organizations that care for the homeless must have careful governance and structure. It is essential to hold to the mission, vision and values as central to all the services provided. It is always important to work with human and gospel values.
49. The Church has a major role in challenging the stereotypes that society makes of the homeless. It should also enable a coordinated Christian voice to be reflected back to legislators in order to challenge policy making and implementation. The Church must continue to be the ‘voice’ of the voiceless in policy making within governmental structures.
50. It is important to emphasize that homeless people belong to any given parish in which they are present. They have right to the ordinary pastoral care offered and to participation in whatever way possible in any territory. The right to a Christian burial, if they are Catholic faithful, and to subsequently be remembered in prayer should not be forgotten.
51. In order to advocate on behalf of the homeless the Church must create collaborative networks in order to raise awareness of the issues concerned with homeless.
Rome, 24th October 2009
* * *
Notes:
[1] PONTIFICAL COUNCIL FOR THE PASTORAL CARE OF MIGRANTS AND ITINERANT PEOPLE, Guidelines for the Pastoral Care of the Road/Street (from now on referred to as GPCR/S): People On the Move - Supplement 104 (2007).
Tuesday, November 3, 2009
PASTORAL CARE OF MIGRANTS IN THE ERA OF GLOBALISATION
VATICAN CITY, 3 NOV 2009 (VIS) - This morning in the Holy See Press Office the Sixth World Congress for the Pastoral Care of Migrants and Refugees was presented. The event - due to be held in the Vatican from 9 to 12 November - has as its theme: "A pastoral response to the phenomenon of migration in the era of globalisation. Five years after the Instruction 'Erga Migrantes Caritas Christi'".
The press conference was attended by Archbishops Antonio Maria Veglio and Agostino Marchetto, respectively president and secretary of the Pontifical Council for the Pastoral Care of Migrants and Itinerant Peoples, and by Msgr. Novatus Rugambwa, under secretary of the same dicastery.
"Globalisation", said Archbishop Veglio, "has created a new labour market and, consequently, forced many to emigrate, also in order to flee from poverty, misery, natural catastrophes and local and international conflicts, as well as from political or religious persecution. This has opened markets to international intervention, but it has not torn down the walls of national boundaries to allow the free circulation of people, even with due respect for the sovereignty of States and their constitutional charters, safeguarding legality and security".
"Specific pastoral care in relation to migrants is summarised in the value of welcome. This must be shown to people of various nationalities, ethnicity and religion and helps to make the authentic face of the Church visible. For such a pastoral care to be effective, co-operation between the migrants' Churches of origin, transit and arrival is fundamental".
"The present globalised world", he concluded, "calls the Church to face, day by day, the causes of migration and the consequences it has in the lives of migrants and local people. The Church is close to migrants, especially to the victims of human trafficking, to refugees, to asylum seekers, and to the people who undergo the drama of human mobility. She is called to defend their cause in various contexts, also through collaboration in promoting adequate laws, at the local and international levels, that favour proper integration".
For his part, Archbishop Marchetto outlined the programme of the forthcoming congress, which will begin at 8 a.m. on 9 November with Mass in the Vatican Basilica presided by Cardinal Secretary of State Tarcisio Bertone S.D.B. During the opening session the participants will be received in audience by the Holy Father, while the afternoon of the first day will be dedicated to the theme of population movements, both as cause and effect of globalisation.
The morning of 10 November will be devoted to the question of youth pastoral care among migrants and refugees, and co-operation with Churches of origin and arrival. The afternoon of 10 November and the morning of 11 November will be dedicated to the subject of dialogue and collaboration as they relate to the theme of the congress.
Also on 11 November attention will turn to the questions of the "needs and challenges of ecumenical and inter-religious co-operation in the current situation of migrants and refugees (experience of the ecclesial movements)", and "co-operation between the Church and civil institutions for the wellbeing of migrants and refugees". The afternoon of the same day will see a round table discussion on "the pastoral care of migrants and refugees in prison and in detention camps". The day will conclude with the Festival of Peoples.
The congress will come to a close on 12 November with the presentation of the final document.
Msgr. Rugambwa's remarks focused on the participants in the congress who will number 320 and include members and consultors of the Pontifical Council for the Pastoral Care of Migrants and Itinerant Peoples, delegates from episcopal commissions on all continents, members of religious congregations and institutes, ecclesial associations and movements. Four fraternal delegates are also due to participate, from the Ecumenical Patriarchate of Constantinople, the Anglican Communion, the World Council of Churches, and the World Lutheran Federation.
Msgr. Rugambwa also announced that the congress will be attended by the director general of the International Organisation for Migration, and by representatives from the UN High Commission for Refugees and from the International Labour Office. Delegates from international Catholic organisations such as Caritas Internationalis have also been invited to attend.
OP/MIGRANTS CONGRESS/VEGLIO VIS 091103 (710)
The press conference was attended by Archbishops Antonio Maria Veglio and Agostino Marchetto, respectively president and secretary of the Pontifical Council for the Pastoral Care of Migrants and Itinerant Peoples, and by Msgr. Novatus Rugambwa, under secretary of the same dicastery.
"Globalisation", said Archbishop Veglio, "has created a new labour market and, consequently, forced many to emigrate, also in order to flee from poverty, misery, natural catastrophes and local and international conflicts, as well as from political or religious persecution. This has opened markets to international intervention, but it has not torn down the walls of national boundaries to allow the free circulation of people, even with due respect for the sovereignty of States and their constitutional charters, safeguarding legality and security".
"Specific pastoral care in relation to migrants is summarised in the value of welcome. This must be shown to people of various nationalities, ethnicity and religion and helps to make the authentic face of the Church visible. For such a pastoral care to be effective, co-operation between the migrants' Churches of origin, transit and arrival is fundamental".
"The present globalised world", he concluded, "calls the Church to face, day by day, the causes of migration and the consequences it has in the lives of migrants and local people. The Church is close to migrants, especially to the victims of human trafficking, to refugees, to asylum seekers, and to the people who undergo the drama of human mobility. She is called to defend their cause in various contexts, also through collaboration in promoting adequate laws, at the local and international levels, that favour proper integration".
For his part, Archbishop Marchetto outlined the programme of the forthcoming congress, which will begin at 8 a.m. on 9 November with Mass in the Vatican Basilica presided by Cardinal Secretary of State Tarcisio Bertone S.D.B. During the opening session the participants will be received in audience by the Holy Father, while the afternoon of the first day will be dedicated to the theme of population movements, both as cause and effect of globalisation.
The morning of 10 November will be devoted to the question of youth pastoral care among migrants and refugees, and co-operation with Churches of origin and arrival. The afternoon of 10 November and the morning of 11 November will be dedicated to the subject of dialogue and collaboration as they relate to the theme of the congress.
Also on 11 November attention will turn to the questions of the "needs and challenges of ecumenical and inter-religious co-operation in the current situation of migrants and refugees (experience of the ecclesial movements)", and "co-operation between the Church and civil institutions for the wellbeing of migrants and refugees". The afternoon of the same day will see a round table discussion on "the pastoral care of migrants and refugees in prison and in detention camps". The day will conclude with the Festival of Peoples.
The congress will come to a close on 12 November with the presentation of the final document.
Msgr. Rugambwa's remarks focused on the participants in the congress who will number 320 and include members and consultors of the Pontifical Council for the Pastoral Care of Migrants and Itinerant Peoples, delegates from episcopal commissions on all continents, members of religious congregations and institutes, ecclesial associations and movements. Four fraternal delegates are also due to participate, from the Ecumenical Patriarchate of Constantinople, the Anglican Communion, the World Council of Churches, and the World Lutheran Federation.
Msgr. Rugambwa also announced that the congress will be attended by the director general of the International Organisation for Migration, and by representatives from the UN High Commission for Refugees and from the International Labour Office. Delegates from international Catholic organisations such as Caritas Internationalis have also been invited to attend.
OP/MIGRANTS CONGRESS/VEGLIO VIS 091103 (710)
Sunday, November 1, 2009
MONDAY MORNING MISSION MEDITATION for week of November 1, 2009
Providing Help. Creating Hope.
VISION: Believing in the presence of God in our midst, we proclaim the sanctity of human life and the dignity of the person by sharing in the mission of Jesus given to the Church. To this end, Catholic Charities works with individuals, families, and communities to help them meet their needs, address their issues, eliminate oppression, and build a just and compassionate society.
MISSION: Rooted in the Mission of the Diocese of Youngstown "to minister to the people in the six counties of northeastern Ohio . . .(and) to the world community", we are called to provide service to people in need, to advocate for justice in social structures, and to call the entire Church and other people of good will to do the same.
GOALS: Catholic Charities is devoted to helping meet basic human needs, strengthening families, building communities and empowering low-income people. Working to reduce poverty in half by 2020.
KEY VALUE: Hospitality
WHAT WE DO: Organizing Love. "As a community, the Church must practise love. Love thus needs to be organized if it is to be an ordered service to the community" (Deus Caritas Est, par. 20)
On Sunday (Solmenity of All Saints, Cycle B) we read from the Gospel of Matthew the key concepts describing those who truly acknowledge and live the Kingdom of God: the Beatitudes. Today the Christian community celebrates the Solemnity of All Saints, remembering those who have gone before us in faith who have lived to the best of their ability the spirit of the Beatitudes. We too are called to today to live as "saints" in the world, bringing about the Kingdom of God in our midst.
In Catholic Charities we assist the Church in organizing love so that those who care for others can interact and serve those who need assistance, and for all of us to see Christ in the eyes of those that we serve. We are called to live out corporately the Beatitudes in the very core of our culture and mission. We are called to be peacemakers, be with those who mourn, show mercy, be humble, and be loving. We are called to empower individuals to live out their witness to the Good News of liberation and love.
Reflection from Pope Benedict XVI's Encyclical, Caritas in Veritate: "In addition to its important link with the entirety of the Church's social doctrine, Populorum Progressio is closely connected to the overall magisterium of Paul VI, especially his social magisterium. His was certainly a social teaching of great importance: he underlined the indispensable importance of the Gospel for building a society according to freedom and justice, in the ideal and historical perspective of a civilization animated by love. Paul VI clearly understood that the social question had become worldwide and he grasped the interconnection between the impetus towards the unification of humanity and the Christian ideal of a single family of peoples in solidarity and fraternity. In the notion of development, understood in human and Christian terms, he identified the heart of the Christian social message, and he proposed Christian charity as the principal force at the service of development. Motivated by the wish to make Christ's love fully visible to contemporary men and women, Paul VI addressed important ethical questions robustly, without yielding to the cultural weaknesses of his time.(Caritas in Veritate, par 13).
N.B. Note: Please consider joining our new Twitter account, CCDOY, for current updates and calls to action that we can all use.
Some important date(s) this week:
MONDAY, NOVEMBER 2. All Souls. The Church has encouraged prayer for the dead from the earliest times as an act of Christian charity. "If we had no care for the dead," Augustine noted, "we would not be in the habit of praying for them." The theological underpinning of the feast is the acknowledgment of human frailty. Since few people achieve perfection in this life but, rather, go to the grave still scarred with traces of sinfulness, some period of purification seems necessary before a soul comes face-to-face with God. The Council of Trent affirmed this purgatory state and insisted that the prayers of the living can speed the process of purification.
TUESDAY, NOVEMBER 3. St. Martin de Porres (1579-1639) "Father unknown" is the cold legal phrase sometimes used on baptismal records. "Half-breed" or "war souvenir" is the cruel name inflicted by those of "pure" blood. Like many others, Martin might have grown to be a bitter man, but he did not. It was said that even as a child he gave his heart and his goods to the poor and despised.
He was the illegitimate son of a freed woman of Panama, probably black but also possibly of Native American stock, and a Spanish grandee of Lima, Peru. Martin inherited the features and dark complexion of his mother. That irked his father, who finally acknowledged his son after eight years. After the birth of a sister, the father abandoned the family. Martin was reared in poverty, locked into a low level of Lima’s society.
When he was 12, his mother apprenticed him to a barber-surgeon. He learned how to cut hair and also how to draw blood (a standard medical treatment then), care for wounds and prepare and administer medicines.
After a few years in this medical apostolate, Martin applied to the Dominicans to be a "lay helper," not feeling himself worthy to be a religious brother. After nine years, the example of his prayer and penance, charity and humility led the community to request him to make full religious profession. Many of his nights were spent in prayer and penitential practices; his days were filled with nursing the sick and caring for the poor. It was particularly impressive that he treated all people regardless of their color, race or status. He was instrumental in founding an orphanage, took care of slaves brought from Africa and managed the daily alms of the priory with practicality as well as generosity. He became the procurator for both priory and city, whether it was a matter of "blankets, shirts, candles, candy, miracles or prayers!" When his priory was in debt, he said, "I am only a poor mulatto. Sell me. I am the property of the order. Sell me."
Side by side with his daily work in the kitchen, laundry and infirmary, Martin’s life reflected God’s extraordinary gifts: ecstasies that lifted him into the air, light filling the room where he prayed, bilocation, miraculous knowledge, instantaneous cures and a remarkable rapport with animals. His charity extended to beasts of the field and even to the vermin of the kitchen. He would excuse the raids of mice and rats on the grounds that they were underfed; he kept stray cats and dogs at his sister’s house. He became a formidable fundraiser, obtaining thousands of dollars for dowries for poor girls so that they could marry or enter a convent.
SATURDAY, NOVEMBER 7. MEN WHO COOK event sponsored by Catholic Charities of Stark County. Location: Walsh University. Call (330) 491-0896 for more information.
HEALTH CARE REFORM UPDATE
Read and learn about the US Catholic Bishops' position on health care reform. Visit their website
Suggested Prayer of the Faithful:
That Congress will act to ensure that needed health care reform will truly protect the life, dignity and health care of all and that we will raise our voices to protect the unborn and the most vulnerable and to preserve our freedom of conscience. We pray to the Lord
Sharing Hope In Tough Times: Catholic Charities Responds to Families Facing Economic Crisis
Reflection: We all know families who struggle, but are too proud to ask for help. Why not leave a basket of canned goods on their doorstep anonymously?
Prayer Intention: That those who carry their financial burdens silently find comfort and peace in the Lord.
PAPAL INTENTIONS:
November 2009
General: That all the men and women in the world, especially those who have responsibilities in the field of politics and economics, may never fail in their commitment to safeguard creation.
Mission: That believers in the different religions, through the testimony of their lives and fraternal dialogue, may clearly demonstrate that the name of God is a bearer of peace.
Corporal Works of Mercy: The seven practices of charity toward our neighbor
Feed the hungry
Give drink to the thirsty
Clothe the naked
Shelter the homeless
Visit the sick
Visit those in prison
Bury the dead
See our website at www.catholiccharitiesyoungstown.org for links to the our ministries and services.
For more information on Catholic Social Doctrine and its connection to our ministries, visit my blog at: http://corbinchurchthinking.blogspot.com/
VISION: Believing in the presence of God in our midst, we proclaim the sanctity of human life and the dignity of the person by sharing in the mission of Jesus given to the Church. To this end, Catholic Charities works with individuals, families, and communities to help them meet their needs, address their issues, eliminate oppression, and build a just and compassionate society.
MISSION: Rooted in the Mission of the Diocese of Youngstown "to minister to the people in the six counties of northeastern Ohio . . .(and) to the world community", we are called to provide service to people in need, to advocate for justice in social structures, and to call the entire Church and other people of good will to do the same.
GOALS: Catholic Charities is devoted to helping meet basic human needs, strengthening families, building communities and empowering low-income people. Working to reduce poverty in half by 2020.
KEY VALUE: Hospitality
WHAT WE DO: Organizing Love. "As a community, the Church must practise love. Love thus needs to be organized if it is to be an ordered service to the community" (Deus Caritas Est, par. 20)
On Sunday (Solmenity of All Saints, Cycle B) we read from the Gospel of Matthew the key concepts describing those who truly acknowledge and live the Kingdom of God: the Beatitudes. Today the Christian community celebrates the Solemnity of All Saints, remembering those who have gone before us in faith who have lived to the best of their ability the spirit of the Beatitudes. We too are called to today to live as "saints" in the world, bringing about the Kingdom of God in our midst.
In Catholic Charities we assist the Church in organizing love so that those who care for others can interact and serve those who need assistance, and for all of us to see Christ in the eyes of those that we serve. We are called to live out corporately the Beatitudes in the very core of our culture and mission. We are called to be peacemakers, be with those who mourn, show mercy, be humble, and be loving. We are called to empower individuals to live out their witness to the Good News of liberation and love.
Reflection from Pope Benedict XVI's Encyclical, Caritas in Veritate: "In addition to its important link with the entirety of the Church's social doctrine, Populorum Progressio is closely connected to the overall magisterium of Paul VI, especially his social magisterium. His was certainly a social teaching of great importance: he underlined the indispensable importance of the Gospel for building a society according to freedom and justice, in the ideal and historical perspective of a civilization animated by love. Paul VI clearly understood that the social question had become worldwide and he grasped the interconnection between the impetus towards the unification of humanity and the Christian ideal of a single family of peoples in solidarity and fraternity. In the notion of development, understood in human and Christian terms, he identified the heart of the Christian social message, and he proposed Christian charity as the principal force at the service of development. Motivated by the wish to make Christ's love fully visible to contemporary men and women, Paul VI addressed important ethical questions robustly, without yielding to the cultural weaknesses of his time.(Caritas in Veritate, par 13).
N.B. Note: Please consider joining our new Twitter account, CCDOY, for current updates and calls to action that we can all use.
Some important date(s) this week:
MONDAY, NOVEMBER 2. All Souls. The Church has encouraged prayer for the dead from the earliest times as an act of Christian charity. "If we had no care for the dead," Augustine noted, "we would not be in the habit of praying for them." The theological underpinning of the feast is the acknowledgment of human frailty. Since few people achieve perfection in this life but, rather, go to the grave still scarred with traces of sinfulness, some period of purification seems necessary before a soul comes face-to-face with God. The Council of Trent affirmed this purgatory state and insisted that the prayers of the living can speed the process of purification.
TUESDAY, NOVEMBER 3. St. Martin de Porres (1579-1639) "Father unknown" is the cold legal phrase sometimes used on baptismal records. "Half-breed" or "war souvenir" is the cruel name inflicted by those of "pure" blood. Like many others, Martin might have grown to be a bitter man, but he did not. It was said that even as a child he gave his heart and his goods to the poor and despised.
He was the illegitimate son of a freed woman of Panama, probably black but also possibly of Native American stock, and a Spanish grandee of Lima, Peru. Martin inherited the features and dark complexion of his mother. That irked his father, who finally acknowledged his son after eight years. After the birth of a sister, the father abandoned the family. Martin was reared in poverty, locked into a low level of Lima’s society.
When he was 12, his mother apprenticed him to a barber-surgeon. He learned how to cut hair and also how to draw blood (a standard medical treatment then), care for wounds and prepare and administer medicines.
After a few years in this medical apostolate, Martin applied to the Dominicans to be a "lay helper," not feeling himself worthy to be a religious brother. After nine years, the example of his prayer and penance, charity and humility led the community to request him to make full religious profession. Many of his nights were spent in prayer and penitential practices; his days were filled with nursing the sick and caring for the poor. It was particularly impressive that he treated all people regardless of their color, race or status. He was instrumental in founding an orphanage, took care of slaves brought from Africa and managed the daily alms of the priory with practicality as well as generosity. He became the procurator for both priory and city, whether it was a matter of "blankets, shirts, candles, candy, miracles or prayers!" When his priory was in debt, he said, "I am only a poor mulatto. Sell me. I am the property of the order. Sell me."
Side by side with his daily work in the kitchen, laundry and infirmary, Martin’s life reflected God’s extraordinary gifts: ecstasies that lifted him into the air, light filling the room where he prayed, bilocation, miraculous knowledge, instantaneous cures and a remarkable rapport with animals. His charity extended to beasts of the field and even to the vermin of the kitchen. He would excuse the raids of mice and rats on the grounds that they were underfed; he kept stray cats and dogs at his sister’s house. He became a formidable fundraiser, obtaining thousands of dollars for dowries for poor girls so that they could marry or enter a convent.
SATURDAY, NOVEMBER 7. MEN WHO COOK event sponsored by Catholic Charities of Stark County. Location: Walsh University. Call (330) 491-0896 for more information.
HEALTH CARE REFORM UPDATE
Read and learn about the US Catholic Bishops' position on health care reform. Visit their website
Suggested Prayer of the Faithful:
That Congress will act to ensure that needed health care reform will truly protect the life, dignity and health care of all and that we will raise our voices to protect the unborn and the most vulnerable and to preserve our freedom of conscience. We pray to the Lord
Sharing Hope In Tough Times: Catholic Charities Responds to Families Facing Economic Crisis
Reflection: We all know families who struggle, but are too proud to ask for help. Why not leave a basket of canned goods on their doorstep anonymously?
Prayer Intention: That those who carry their financial burdens silently find comfort and peace in the Lord.
PAPAL INTENTIONS:
November 2009
General: That all the men and women in the world, especially those who have responsibilities in the field of politics and economics, may never fail in their commitment to safeguard creation.
Mission: That believers in the different religions, through the testimony of their lives and fraternal dialogue, may clearly demonstrate that the name of God is a bearer of peace.
Corporal Works of Mercy: The seven practices of charity toward our neighbor
Feed the hungry
Give drink to the thirsty
Clothe the naked
Shelter the homeless
Visit the sick
Visit those in prison
Bury the dead
See our website at www.catholiccharitiesyoungstown.org for links to the our ministries and services.
For more information on Catholic Social Doctrine and its connection to our ministries, visit my blog at: http://corbinchurchthinking.blogspot.com/
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