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‘Awe-inspiring’ total solar eclipse offers chance ‘to reflect on God’s grandeur’

Have you got your glasses?

For those in the path of the April 8 astronomical event dubbed « the Great North American Eclipse » — the total solar eclipse that will occur when the moon passes between the sun and Earth, completely blocking the sun — it’s a question of both practicality and safety. As NASA notes, « When watching the partial phases of the solar eclipse directly with your eyes … you must look through safe solar viewing glasses (‘eclipse glasses’) or a safe handheld viewer at all times. »

The total solar eclipse will be visible only along a slim corridor stretching from Texas to Maine, but a partial eclipse will be visible in other U.S. states. On average, NASA — which will hold a live online broadcast — says about 375 years elapse between the appearance of two total eclipses in the same place.

Father John Kartje — rector and president of the University of St. Mary of the Lake/Mundelein Seminary in Illinois, who also holds a doctorate in astrophysics from the University of Chicago — has been fielding a multitude of eclipse inquiries from fellow Catholics.

Those questions, he told OSV News, are sometimes informed by an underlying anxiety, « almost asking about, is there some portent to this or is this a sign — the way a question might have been asked centuries ago. »

Kartje stressed that he nonetheless treats such questions with reverence, although none of his petitioners have yet suggested « that we’ve been cursed or something like that. »

Still, dramatic celestial events are easily capable of both unsettling and exhilarating the public, even if they don’t believe an eclipse is an advent of the apocalyptic.

There are at least a couple of ways to think about a solar eclipse, Kartje suggested — the physical and the spiritual.

« There’s just the basic astronomical reality, » Kartje told OSV News. « The Earth goes around the sun, and there happens to be a large rock that goes around the Earth, we call the moon. » The moon takes about one month — 27.3 days — to orbit Earth. « And so it’s inevitable that every so often, that rock — the moon — is going to get in between our view and the sun. »

« From a physical standpoint, we shouldn’t look at that and say, ‘Oh my goodness — there’s a one in 10 trillion chance that this would ever happen,' » Kartje added. « No — it’s exactly the sort of thing that should happen when any one object blocks the view of another object. »

While Kartje’s astrophysics training has unquestionably demystified the phenomenon for him, he still admits « it’s an incredibly cool thing, and really just awe-inspiring to see. »

And on a spiritual level?

« We can know, scientifically, that the sun is not particularly extraordinary as stars go, » explained Father Kartje, « but it’s one thing to read that in an astronomy book; it’s another thing to be a little human being on the surface of the Earth in the presence of this extraordinary ball of burning gas, and when that ‘goes out’ — when it’s completely blocked — in a total eclipse, there’s that humbling sense of, these are truly things of cosmic proportion. »

It also can remind us of who put those things in motion in the first place.

« As extraordinary as an eclipse is, it’s simply the natural world behaving in the way the one and only God who created it set it up to behave, » Kartje said. « But I think anything that can give us a little jaw-dropping awe and wonder to stop us in our tracks — to quiet and silence the din and buzz of everyday busyness — can be a great opportunity to reflect on God’s grandeur. »

Kartje suggests the eclipse is a chance to « spend a little time in quiet contemplation. And if someone is stumped where to start, I’d say go to Psalm 8. Psalm 8 is my favorite psalm about just beholding the wonder of the natural sky — and the psalmist literally says that. »

In Mundelein, he and his St. Mary of the Lake colleagues will experience a deep partial solar eclipse with a 92.7% magnitude. In a solar eclipse, the magnitude is the fraction of the sun’s diameter that is covered by the moon.

« I was just down at NASA headquarters in Huntsville, Alabama, » shared Kartje, referring to the Marshall Space Flight Center. « NASA manufactures these little disposable eclipse viewing glasses by the millions, so I came back with an armful of them that I’ll give out. »

In Rochester, New York, the House of Mercy — a homeless shelter and advocacy center founded in 1985 by Sister Grace Miller with help from her order, the Sisters of Mercy — is ensuring their guests and clients can also take part in the landmark astronomical event.

Rochester was named by National Geographic as one of the best cities in which to watch the 2024 eclipse.

« We work with an awful lot of people that don’t have access to many of the things the average person that reads the newspaper and listens to the radio in their car has, » explained Brian Keene, House of Mercy’s building and grounds manager.

Keene — with representatives from 52 other local organizations — is an official Rochester Museum and Science Center-designated « Eclipse Ambassador. »

The museum gave House of Mercy a solar filter-equipped telescope, and staff have distributed more than 70 « eclipse backpacks » stuffed with a commemorative water bottle; two pairs of eclipse glasses; basic scientific information; a blanket; bagged lunch; hygiene supplies; and more.

« Not only is it a great way to include people in the festivities, it’s also a great conversation starter for a street outreach person, » said Keene. « You only have so many introductions — especially if you’re walking up to someone in a tent encampment, or somebody that’s sleeping in the street, » he added. « In our work, that’s our opportunity. Every one of those connections is a chance to get somebody inside and into a program. So these eclipse backpacks are great for that. »

At St. Cecilia Catholic School in Houston — where the sun should appear to be about 93%-95% covered — it’s « Eclipse 2.0, » with more activities planned than the last occurrence.

John Aylor, assistant principal, has been telling St. Cecilia’s 616 pre-Kindergarten through eighth-grade students, « This is your opportunity to see God’s creation in action. »

Mary Margaret Leavitt — St. Cecilia’s STREAM (Science, Technology, Religion, Engineering, Arts and Math) Integration Teacher — assembled a compendium of different activities recommended by NASA and other institutions, providing a set of resources to teachers.

Eclipse viewing will take place both outdoors and via indoor livestream. Younger grades are learning about physical science to understand the process of what’s happening, while more advanced grades are studying the physics of the phenomenon through shadow and light waves.

« This is a chance for them to see what sort of design, what sort of beauty, is within the world — and just to help incorporate a better understanding of the science behind it all, » said Aylor. « And then, just the historical perspective of it — ‘I was there.’ We took time to learn; we took time to think — and stop and wonder. »

Brother Guy Consolmagno — the Jesuit director of the Vatican Observatory — told OSV News the April 8 solar eclipse « might be more spectacular than the one in 2017 because the sun is more active right now. »

That said, it’s uncertain if the heavens will cooperate with clear skies.

« What I find particularly spiritual in an eclipse is that we can predict precisely when it will happen — and plan accordingly — but we cannot predict just what it will look like or how we will react, » said Consolmagno. « In that way, it reminds me how God is forever reliable but still always able to surprise us.

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Second Sunday of Easter: Seeing (change) is believing

Seeing is believing. Is that today’s theme? Perhaps.

Folks hear today’s Gospel and think of Thomas the doubter. What about thinking of Thomas as the guy determined to walk the walk and not just talk the talk?

Consider it. How was Thomas to comprehend the meaning of what his companions told him when they said, « We have seen the Lord? » He knew these men and their tendency to believe what they wanted.

Maybe things would have been different if Thomas had conversed more with Mary Magdalene. He knew that he and the rest of the guys had steered clear of the cross while Mary and other women remained with Jesus in helpless, silent solidarity. (John is the only evangelist to put a male disciple there; that was « the beloved disciple » who plays a rich, symbolic role throughout his Gospel.)

On the other hand, Mary and her companions went seeking in spite of the hopelessness of the situation. They became the first witnesses to the Resurrection, thus, our sequence asks, « Speak, Mary, declaring what you saw wayfaring. » 

And she responds, « Christ my hope is risen, to Galilee he goes before you! »

While the majority of the disciples hid in fear behind locked doors, Mary had gone out to find hope in the midst of tragedy. Whatever Thomas was doing, he was not hiding with the others. Was he, too, « wayfaring »? Was he looking for more than the others had offered him? 

What they said sounded delusional — and this was hardly the first time that he thought that way about their ideas. Doesn’t it make sense that if the disciples really believed that Jesus had risen, they would no longer be in hiding, that they would be different?

At this point, Luke’s description of the early community offers us some insight. Luke is bragging on the early community and the deep solidarity that flowed from their faith. Even if Luke exaggerates, he’s holding up an ideal for us.

Luke tells us that after believing in the testimony of the apostles, the community responded by acting like people who had discovered the meaning of their lives and for whom nothing else mattered. Luke said that they were of one heart and mind. 

They demonstrated this by considering themselves such a unified community that everyone would seek what another needed. No one could even imagine hoarding; that would have undermined their new identity. Their love and concern included all: They were one. This was their new identity in Christ.

Thomas didn’t see anything like that in his friends in those first days after Jesus’ resurrection. He didn’t see them changed. Nothing about them told him that they were living a new reality.

Then, while Thomas was with them (explaining his disappointment?), Jesus again appeared in their midst and blessed them with peace. Looking to Thomas he said, « Come, look at my wounds, touch the scars and signs of death and see that even this extreme of evil did not win. I accepted all this believing that my Father would transform everything. Now, let’s continue the transformation, beginning with you — all of you. »

What Jesus offered them was nothing less than what he had prayed for in John 17:21, 23: « May they be one as you and I are, I in them and them in me that the world may know that you sent me. » 

The concrete sign of their new unity was that the Holy Spirit drew them into community where they overcame narrow self-concern and judgment. Forgiveness of one another functioned like allowing a wound to heal, of ceasing to pick at a scab. Forgiveness was the only medicine that would allow their whole body to heal. 

Like Jesus, everyone who had been injured would have scars — but those scars could become signs that injury was not the final word among them. 

When Jesus appeared, he bequeathed them his own mission: « As the Father has sent me, so I send you. » Those disciples had seen how Jesus lived his mission – never focusing on sin, but drawing forth each person’s greatest potential. That was now their call.

The invitation to believe in the Resurrection asks for a leap of faith that starts with our heart, our hands and our feet, not our intellect. If we believe in the Resurrection, in Jesus’ victory over all evil, we will be liberated. 

When we proclaim, « Lord, by your cross you have set us free, » we claim the freedom to love everyone as a part of ourselves, to learn the healing practice of forgiveness and the freedom that comes from the power of the Holy Spirit, who is the only one who can accomplish this in us.

When this happens, the world will be able to touch the reality of the Gospel in us and come to believe.

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Aren’t we all like Freddie Mercury?

When I was just a teenager I couldn’t get the Platters’ 1955 hit song « The Great Pretender » out of my skull. « Oh, yes, I’m the great pretender. Pretending that I’m doing well. My need is such, I pretend too much. I’m lonely but no one can tell. » 

While the song was about losing a girlfriend, the words and melody touched my heart in a deeper way. After all, what adolescent doesn’t pretend to be confident and assured when inside they feel as insecure as a flower in a shallow vase, and, like the Great Pretender who acts with bravado, they can’t help but wear their heart « like a crown »? I still can’t get that melancholy song out of my head!

Freddie Mercury re-recorded and re-imagined the song in 1987, when he was 40. It was his way of showing he was not just the self-assured, flamboyant rock star he played on stage but still the shy child who was sent to a boarding school a world away when he was only 7, still the adolescent who endured merciless teasing about his misshapen teeth, still the outsider who would always feel isolated in a world that did not look kindly upon gays. 

« Oh yes, I’m the great pretender, just laughing and gay like a clown, » Freddie wailed in the song’s music video as he swaggered down MGM stairs accompanied by images of a make-believe life.

Aren’t we all like Freddie Mercury?

I know I was. Still am.

We don’t have to be abandoned or mocked or LGBTQ in a hostile world to feel the pain of being human. I don’t know anyone who doesn’t bear scars of early trauma. And I don’t know anyone who hasn’t pretended, at one time or another, to be someone or something they’re not in order to survive in this insane, unforgiving world. Sometimes it even makes us better.

Vickie Leach, my wife of 54 years who died not long ago, fell on a glass rabbit when she was 3 years old. The rabbit ear slashed her eye, blinding her and leaving her eye scarred and cloudy. 

« All I ever wanted, » she remembered, « was to look like everybody else. » People stared or avoided looking at her eye as she was growing up, and sometimes Vickie just wanted to hide. Instead, she pretended to be strong and stand tall and face the world. 

Vickie became president of her high school class and, later in life, assistant principal of a high school where students loved to go to her office after school and tell her about their worries and desires to be like everybody else. Vickie, an embodiment of compassion, had said to me early on, « No matter the size of our problems, large or small, the quality of our suffering is the same. »

I grew up in a small, one-bedroom apartment with a single mom. My bed was a foldable cot tucked under a dining room table. I envied my friends who lived in houses and had their own bedrooms and siblings to play with and family Christmases shared under the glow of a great big tree just like I saw in those Norman Rockwell paintings on the covers of The Saturday Evening Post.

So many of my friends exuded a confidence and sense of humor, while I had to pretend to be Sid Caesar, the funniest guy in the room, or Ernie Banks, the best ballplayer on the team. Anything to belong. 

It was only when we all became old that I learned that my friends, too, all of them, had suffered lack and loss of one kind or another but kept it to themselves, and had to fake it to make it as much as I did. We were all « The Great Pretender, » the overachiever who seemed to be what he’s not.

We all pretty much settled into our own selves through the passage of time but not without trial and error and the healing pain that comes through the heat of spiritual transformation. Still, I pretend to be mature when I know I peaked emotionally at 12, and wise when I know I don’t know anything for sure. Does that ring a bell with you?

Yup, the inner child who learned early on that he wasn’t good enough is alive and well and wailing in the hearts of us all, « Love me! I’ll pretend to be anything so you will love me! »

My biggest temptation is to pretend to be smart when most of the time I don’t know what I’m talking about. Even when I get the words right, I know I don’t apply them consistently in my life. 

So, before I begin to write a Soul Seeing column, I always close my eyes and ask God to do the writing, to keep my ego out of it, to make beneficial words come through my fingertips.

I don’t know why we pretend, but I have observed that we all become what we pretend to be, so it is best to pretend to be what we really are: beloved children of God, safe and secure in the arms of Love.

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That’s what I’m into right now. I want you to like me, but above all I want this column to be helpful. Freddie was like that. He wanted to entertain people and feed on their applause but, above all, he wanted them to be happy. Beneath appearances, and behind all masks, Freddie Mercury was compassionate and kind.

And so, I think, are you and I.

I don’t know why we pretend, but I have observed that we all become what we pretend to be, so it is best to pretend to be what we really are: beloved children of God, safe and secure in the arms of Love.

When the strains of « The Great Pretender » get stuck in my brain, I try to see others as God sees me, made in the image and likeness of goodness and love. How I see others, I see myself. And what I do unto others, I do to myself. Lovingkindness, to others and ourselves, is the only cure I know for the existential confusion that comes with being human.

So then (and I hope this is the helpful part), here is my practice, a practice I’ve committed to even when I’m down and out and feeling blue. When the phone rings, before I answer it, or before I call someone myself and they have yet to pick up the receiver, I say, « I love you. » Love changes what might have been an ordinary or even a troubling conversation into an encounter more valuable than a gold record. 

When I walk down the street, I smile at whoever is walking toward me and say « Hi! » realizing that this individual doesn’t want to harm me but is, in fact, me. Invariably, she or he smiles back. And my smile increases. If it’s two or more people, it multiplies. 

The only exception (and it doesn’t happen often) is a male adolescent who can’t get « The Great Pretender » out of his head, even if he never heard it before. Oh, how I know him, and love him, as well as I know and love myself!

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Seton Hall University names new president after former head quits, sues school

A Catholic university in northern New Jersey has named a new president after its previous head abruptly left and sued the school.

Seton Hall University announced April 2 that Msgr. Joseph R. Reilly has been appointed as its 22nd president.

Reilly, who will take over from interim president Katia Passerini July 1, has most recently served as Seton Hall’s vice provost for academics and Catholic identity.

Passerini, set to return to her role as provost and executive vice president, was appointed in July 2023 following the sudden departure of former Seton Hall president Joseph Nyre.

In February, Nyre and his wife, Kelli, filed suit against the school, claiming the former chairman of the university’s board of regents, Kevin H. Marino, had harassed and intimidated them. In December 2022, Nyre and Marino issued a joint email to the university community advising that an independent review had found « a small number of trusted, long-time employees of Seton Hall Law » had over several years « misappropriated funds of the school in excess of $975,000. »

In a February statement, Laurie A. Pine, a Seton Hall spokeswoman, said, « The claims in this filing are completely without merit, and we intend to vigorously contest them. »

Cardinal Joseph W. Tobin of Newark, chair of Seton Hall’s board of trustees and president of its board of regents, hailed the news of Reilly’s appointment.

« In my service with Monsignor Reilly on the Board of Trustees, he impressed me with his abiding faith, keen intellect and genuine care for the entire University, » said the cardinal in the university’s announcement. « I am confident he will be an outstanding president. »

Reilly said he was « profoundly grateful and exceedingly energized » to be Seton Hall’s 22nd president. « Seton Hall is the place where I have come to know the truth about God, about who I am before God, and about what contribution to society that God is inviting me to make, » he said in a statement. « I cannot wait to engage our community as together we strive to bring new life to the timeless Catholic mission that makes Seton Hall unique among American universities. »

A New Jersey native, Reilly attended Seton Hall Preparatory School and graduated from Seton Hall University in 1987 with a bachelor’s degree in psychology. He was ordained a priest for the Archdiocese of Newark in 1991 and returned to his alma mater in 2002 as rector of the College Seminary at St. Andrew’s Hall.

From 2012 to 2022, Reilly served as rector and dean of the university’s Immaculate Conception Seminary School of Theology, and then undertook a yearlong sabbatical before becoming a vice provost.

Along with his extensive experience at Seton Hall, Reilly has played what the university called « key roles in multiple pontificates. »

He was named a monsignor by St. John Paul II in 2005 and appointed by Pope Francis in 2015 as a Missionary of Mercy.

Reilly has served on the U.S. Conference of Catholic Bishops’ Faithful Citizenship Strategy Committee and Catholic Social Teaching Task Force.

He received his bachelor of sacred theology degree from Pontifical Gregorian University and his licentiate in sacred theology from Pontificio Istituto di Spiritualità (also known as the Teresianum), both in Rome; and his doctorate in educational administration from Fordham University in New York.

Founded in 1856 and named after St. Elizabeth Ann Seton, the first U.S.-born saint, Seton Hall University is one of the nation’s oldest diocesan universities. The school counts more than 10,000 undergraduate and graduate students and offers more than 90 academic majors.

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Trump’s pseudo-Christianity is logical outcome of ‘America’s God’

A lot of attention has been given to the intersection of Donald J. Trump’s 2024 presidential campaign and Christianity in the United States, especially certain strands of evangelical Christianity. Ironically, the unholy marriage between Trumpian political forces and an already idiosyncratic strain of Christianity is resulting in what I would characterize as a deeply secular religion. It has little to do with or resemblance to authentic Christianity apart from the use of the same appellation, recourse to sacred Scripture (albeit in often self-serving and eisegetical forms) and eerily familiar liturgical and devotional invocations and contexts. 

According to several investigative reports, the Trump campaign has been working with organizations intent on infusing overt Christian imagery and language into Trump’s political platform, with hopes of exciting his prospective Christian base. In January, a viral video titled « God made Trump, » which was aimed at Iowa caucus goers, was published by an independent group and quickly adopted by the Trump campaign. 

Even though many Christian ministers around Iowa objected to the implications of the video — that God has ordained Trump to be a « caretaker » for the United States or that Trump is otherwise divinely chosen — those self-identified Christians most supportive of Trump and this kind of rhetoric are actually non-church-going Christians. Thus, the concerns raised by ordained Christian ministers were not reaching the most passionate Trump supporters.

To be clear, this is a real religion that we are talking about here; it’s just not Christianity. 

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A recent Politico report highlighted the key role a Washington, D.C., conservative think tank is playing in « developing plans to infuse Christian nationalist ideas in his administration should the former president return to power. » 

According to that report, Russell Vought, president of the Center for Renewing America, and his staff have explicitly embraced the term « Christian nationalism » and marked it as a priority for a potential second-term Trump administration. 

The article explains, « Christian nationalists in America believe that the country was founded as a Christian nation and that Christian values should be prioritized throughout government and public life. As the country has become less religious and more diverse, Vought has embraced the idea that Christians are under assault and has spoken of policies he might pursue in response. »

In recent weeks Trump’s blatant, if often awkward, attempts to lure Christians (at least of a certain ilk) to his campaign took an even more bizarre turn. 

As has been widely reported, on March 26, just days before Easter, Trump posted a video on social media in which he encouraged his supporters to purchase the « God Bless the USA Bible. » This edition contains not only the canonical books of scripture in the King James Version translation, but also an assortment of non-Christian texts like the U.S. Constitution, the Declaration of Independence, the Pledge of Allegiance and the chorus of musician Lee Greenwood’s song « God Bless the USA. » 

In a repeatedly lampooned excerpt from the promotional video, Trump says, « All Americans need a Bible in their home, and I have many. It’s my favorite book. » 

But what I found more interesting, and less humorous, was another line in his video: « Religion and Christianity are the biggest things missing from this country. » While many of his supporters have convinced themselves that Christianity may be missing from or under attack in this country, what Trump has been offering them in return is not a vision of authentic Christianity, but a different religion called by the same name.

A couple of years ago I mentioned in my column an essay by the renowned Christian ethicist Stanley Hauerwas, who wrote about what he calls « America’s God. » In light of the Trump campaign’s effort to recast Christianity as something accommodating nationalistic, anti-immigration, anti-LGBTQ and other discriminatory and harmful views, I have been thinking again about Hauerwas’ insights. 

In his article, published in 2007, Hauerwas writes: « Ironically, the feverish fervency of the Religious Right in America to sustain faith as a necessary condition for supporting democracy cannot help but ensure that the faith sustained is not the Christian faith. » 

He notes that Americans are statistically more likely to go to church or some other worship service than their European counterparts. But the messages they hear in preaching and religious formation do little to challenge secular and political presumptions that inform and shape their outlooks, or their personal and communal lives.

What Hauerwas calls « America’s God » is shorthand for what I would simply call an idol. Belief in such a « god » is not belief in the God of Jesus Christ as informed by the Gospels and tradition, but the divinization of a self-serving projection of ideas, positions and campaign platforms. 

It’s striking that 17 years ago Hauerwas was able to say, « I cannot avoid the reality that American Christianity has been less than it should have been just to the extent that the church has failed to distinguish America’s god from the God we worship as Christians. »

Nearly two decades later, this statement is both more true and more disturbing. This is especially because while the idol of America’s god has been around for some time, Trump now seems to be forming another kind of religion that worships such an idol, and the number of his faithful adherents is not insignificant.

The New York Times this week published a substantive article by political reporter Michael Bender that describes exactly what the Church of Trump looks like. Longstanding hallmarks of Trump rallies have included his firebrand diatribes and confusing word salad meanderings, often with energy and bombast. Recently he has taken to ending his events with something eerily resembling a religious worship service. 

Bender describes this recent shift: « Soft, reflective music fills the venue as a hush falls over the crowd. Mr. Trump’s tone turns reverent and somber, prompting some supporters to bow their heads or close their eyes. Others raise open palms in the air or murmur as if in prayer. » He adds, « The meditative ritual might appear incongruent with the raucous epicenter of the nation’s conservative movement, but Mr. Trump’s political creed stands as one of the starkest examples of his effort to transform the Republican Party into a kind of Church of Trump. »

Despite the use of language that at first appears to be « Christian, » the religion that Trump is promoting and that many of his followers are adopting is merely a simulacrum of authentic Christianity. This pseudo-Christianity bears a superficial resemblance to the real deal, but lacks the moral exhortations, scriptural foundations or doctrinal grounding. 

To be clear, this is a real religion that we are talking about here; it’s just not Christianity. It has doctrinal propositions (« America is a Christian nation, » « God made Trump, » « America First, » etc.); it has supreme religious authority (His Holiness Donald Trump); it has religious imagery and symbols (« MAGA, » depictions of Trump and Jesus as equals or partners, and so on); and it has liturgies (Trump rallies are its most solemn worship and online communities are its ongoing fellowship). 

On this last point about the liturgical valence of Trump’s rallies and religion, it is worth reading the philosopher James K. A. Smith’s 2009 book Desiring the Kingdom: Worship, Worldview, and Cultural Formation, which studies the nature and reality of secular liturgies and appears stunningly prescient given the rise of Trump. 

For Trump, this pseudo-Christianity that worships the « America’s god » of his creation serves as a vehicle to attract and retain his faithful adherents with hopes that they will deliver him the reelection he wants at any cost. For his followers, this Trumpian religion provides them with something resembling a mirror into which they can gaze and see reflected back to them a « Christianity » that aligns comfortably with whatever it is they desire. Together, this combination portends danger for both politics and religion, which should concern anybody who is serious about authentic Christianity.

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Pope asks nations to repeal laws discriminating against women

Governments must eliminate laws discriminating against women and help guarantee women’s human rights, Pope Francis said.

« Let us respect women. Let us respect their dignity, their basic rights. And if we don’t, our society will not progress, » the pope said in a video message released April 2 by the Pope’s Worldwide Prayer Network, formerly known as the Apostleship of Prayer.

The pope’s prayer intention for the month of April is: « Let us pray that the dignity and worth of women be recognized in every culture and for an end to the discrimination they face in various parts of the world. »

In the video, the pope said, « In theory, we all agree that men and women have the same dignity as persons. But this does not play out in practice. »

« In many parts of the world, women are treated like the first thing to get rid of, » he said.

« There are countries where women are forbidden to access aid, open a business or go to school, » he said. « In these places, they are subject to laws that make them dress a certain way. And in many countries, genital mutilation is still practiced. »

« Let us not deprive women of their voice. Let us not rob all these abused women of their voice. They are exploited, marginalized, » the pope said.

« Governments need to commit to eliminate discriminatory laws everywhere and to work toward guaranteeing women’s human rights, » he said.

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Vatican to publish document on gender, surrogacy and human dignity next week

The Vatican will publish a document next week on gender theory and surrogacy that was announced in a bid to respond to opposition from conservatives over Pope Francis’ willingness to bless same-sex unions.

Cardinal Víctor Manuel Fernández, the new prefect of the Dicastery for the Doctrine of the Faith, will hold his first news conference to present the document « Infinite Dignity, on human dignity, » on April 8, the Vatican announced Tuesday.

Fernández, who is very close to Francis, revealed the declaration was in the works after he came under criticism for the roll-out of a December document from his office authorizing priests to offer non-liturgical blessings to same-sex couples.

Conservative bishops, including entire national bishops conferences in Africa, blasted the document as contrary to biblical teaching about homosexuality and said they wouldn’t implement it.

Fernández, who is from Argentina, has said in various media interviews since then that the new document will offer a strong critique of « immoral tendencies » in society today, including surrogacy, sex changes and gender theory.

While Francis has made a hallmark of his papacy to reach out to LGBTQ+ people, he has also strongly denounced what he calls « gender ideology. » He has in particular railed against what he says is the tendency of Western countries to impose their values about gender and sexuality on the developing world as a condition for economic aid.

Francis has also called for a global ban on surrogacy, saying the practice exploits the economic needs of the surrogate mother and violates the dignity of mother and child.

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Pope says he was ‘used’ in 2005 conclave: Ratzinger ‘was my candidate’

Pope Francis voted for Cardinal Joseph Ratzinger, the future Pope Benedict XVI, in the 2005 conclave that followed the death of St. John Paul II.

« He was the only one who could be pope at that time, » Francis said about his immediate predecessor in an excerpt from the upcoming book « El Sucesor » (« The Successor »). The excerpt was published March 31 by the Spanish daily newspaper ABC.

Francis told Spanish journalist Javier Martínez-Brocal that he voted for Ratzinger in the 2005 conclave because after the « dynamic, very active pontificate » of St. John Paul II, « a pope was needed that would maintain a healthy balance, a transitional pope. »

« El Sucesor » is a book-length interview with Martínez-Brocal focused on Francis’ relationship with Benedict. Discussing the conclave that he participated in as Cardinal Jorge Mario Bergoglio of Buenos Aires and which elected his predecessor, Francis said he was « used » by other cardinals attempting to block Cardinal Ratzinger’s election to the papacy. He was widely reported to have come out second on the final ballot.

Pope Francis said that a group of cardinals deployed a « full-fledged maneuver » by putting forward his name « to block Ratzinger’s election and then negotiate for a different, third candidate. » He said he had received 40 of the 115 votes from among the cardinal-electors in the Sistine Chapel — « enough to stop the candidacy of Cardinal Joseph Ratzinger, because if they would have kept voting for me he would not have been able to reach the two-thirds needed to be elected pope. »

« They still did not agree on who, but they were on the verge of throwing out a name, » he said.

Once he learned of the strategy after the second or third ballot cast in the April 18-19 conclave, Pope Francis said he told Colombian Cardinal Darío Castrillón Hoyos to not « joke with my candidacy » and that he would not accept being pope if he were elected. « And from there Benedict was elected, » he said.

Francis said the group of cardinals who had put him up for election later told him they did not want a « foreign » pope. Although he did not explain what the comment meant, the term « foreign » was used in media reports after the 1978 election of St. John Paul II, the first non-Italian pope since 1523. Although Francis was born and raised in Argentina he is ethnically Italian.

Francis said that Ratzinger « was my candidate » in the conclave and that he came out of the conclave feeling pleased.

« If they had elected someone like me, who makes a big mess, he would not have been able to do anything, » he said. « Benedict XVI was a man who went with the new style, and it wasn’t easy for him. He found a lot of resistance inside the Vatican. »

Asked what he thought the Holy Spirit was saying to the Catholic Church through the election of Benedict, the pope said the Spirit was saying, « Here I am in charge. There is no room for maneuvering. »

In the book excerpt, Francis prefaces his response to the journalist’s questions about the 2005 election by explaining that while cardinals are sworn not to reveal what happens in a conclave, « popes are allowed to tell. »

The book is scheduled to be released in Spanish April 3; no publication date for an English-language translation for the book has yet been announced.

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Pope Francis appeals for Gaza ceasefire, release of Israeli hostages in Easter message

Pope Francis used his Easter message to reiterate his ongoing appeal for an immediate ceasefire in Gaza and the release of Israeli hostages as war continues to rage in the Holy Land.

« Let us not allow the current hostilities to continue to have grave repercussions on the civil population, by now at the limit of its endurance, and above all on the children, » Francis pleaded on March 31, as famine threatens to wreak further havoc on the besieged Gaza Strip.

« How much suffering we see in their eyes!, » the pope lamented. « With those eyes, they ask us: Why? Why all this death? Why all this destruction? War is always an absurdity and a defeat! » 

Francis has made numerous pleas for peace since the Oct. 7, 2023 Hamas terrorist attack on Israel by the militant Islamic group. While the pope has maintained that Israel has a right to self-defense, Francis and other senior Vatican diplomats have denounced the total siege of Gaza that has resulted in the loss of more than 30,000 Palestinian lives.  

As the six-month war continues without an end in sight, the pope used his Easter petitions to beg for a « path to peace » in the land that « witnessed the mystery of the passion, death and resurrection of Jesus. » 

Francis’ remarks were delivered from the central balcony of St. Peter’s Basilica at the end of the outdoor Easter liturgy in a windy and hazy St. Peter’s Square and during his traditional urbi et orbi (« to the city and the world ») message, which was delivered in lieu of a homily during the Mass. 

The pope also offered a litany of prayers for other countries facing violence, terrorism and war, especially in Ukraine, where he expressed hope for a prisoner exchange with Russia. Last month, as the war entered its third year, the two countries exchanged some 100 prisoners. 

« Let us not allow the strengthening winds of war to blow on Europe and the Mediterranean, » the pope prayed. « Let us not yield to the logic of weapons and rearming. Peace is never made with arms, but with outstretched hands and open hearts. »

Along with prayers for peace in Syria and Lebanon, the pope also singled out Haiti, where the country has faced a complete collapse of its government and devolved into a state of total chaos as rival gangs have taken over its capital. 

« May the risen Lord assist the Haitian people, so that there can soon be an end to the acts of violence, devastation and bloodshed in that country, and that it can advance on the path to democracy and fraternity, » Francis said. 

Despite lingering respiratory issues that have plagued the pontiff all winter and at times forced him to rely on an aide to read his speeches, the 87-year-old Francis appeared strong and determined throughout the physically demanding Holy Week liturgies. 

On Holy Thursday, March 28, he presided over the Chrism Mass for the priests of the Diocese of Rome, where he delivered a lengthy 20-minute homily, and in the afternoon visited a prison in Rome, where he washed the feet of 12 women inmates.  

Francis was also present at the Vatican’s Good Friday liturgy and the Saturday Easter Vigil, though for the second year in a row, he did not attend the outdoor Way of the Cross prayer service at Rome’s Colosseum on Friday evening. 

The pope was joined by more than 30 cardinals, 15 bishops and over 300 priests and some 60,000 pilgrims from all over the world for the Easter Sunday celebration, where more than 35,000 fresh flowers from the Netherlands adorned the outdoor altar. 

Despite overcast skies and cool temperatures, mass attendees overflowed from St. Peter’s Square and up the via della Conciliazione, the major street that leads to the Vatican. After the Mass, the pope spent 15 minutes in the popemobile greeting spirited pilgrims who waved flags from their home countries, chanted viva il papa! (« long live the pope ») and held up their infants for a special papal blessing. 

As he concluded his Easter message, the pope prayed that Christ, who « has set us free from the slavery of death » would « make us aware of the value of every human life, which must be welcomed, protected and loved. »

« May the light of the resurrection illuminate our minds and convert our hearts, » said Francis. « A happy Easter to all! »  

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Pope prays at home while thousands attend Way of the Cross at Colosseum

For the second year in a row, Pope Francis followed the nighttime Way of the Cross service from his Vatican residence as 25,000 people gathered outside Rome’s Colosseum.
 
While he had been scheduled to attend in person, the Vatican released a communique right at the start of the service March 29 that the pope would follow the event at home « to conserve his health ahead of tomorrow’s vigil and Easter Sunday Mass. » 

Workers carried away the white chair that had been set up for the pope atop a hillside overlooking the ancient amphitheater and Cardinal Angelo De Donatis, papal vicar for Rome, filled in for the pope, offering the final blessing at the end of the ceremony.  

While the late night temperatures in Rome on March 29 were in the low 60s, there was a slight breeze and 45% humidity. The pope also skipped attending the Colosseum event last year after he had been released just six days prior from the hospital where he had spent three nights for a respiratory infection. 

Each year, the pope chooses a different person or group of people to write the series of prayers and reflections that are read aloud for each of the 14 stations, which commemorate Christ’s condemnation, his carrying the cross to Golgotha, his crucifixion and his burial.

This year the commentaries and prayers were written by Pope Francis and were meant, during this Year of Prayer, to « accompany » Jesus on his own journey of prayer during his passion.

« Of us, you asked only one thing: to remain with you and to keep awake. You did not ask something impossible, but simply closeness. We now take this time to be with you. We want to spend it in closeness to you, » the pope wrote in his introduction to the solemn torch-lit service in the Colosseum.

« How many times, though, have I strayed far from you! How many times, like the disciples, rather than keeping awake, have I instead fallen asleep! How many times have I failed to find the time or the desire to pray, whether from weariness, distraction or dullness of mind and heart! Lord Jesus, say once more to me and to us, your Church: ‘Get up and pray,' » the pope wrote.

Different groups of people representing different segments of the church and society passed a bare wooden cross from one group to the next in succession. Those chosen to lead the Way of the Cross included minors living in foster homes, people with disabilities, migrants, catechists, priests and cloistered nuns.

Instead of the traditional station for « Jesus falls for the third time, » the pope created a meditation for the 11th Station dedicated to « Jesus’ cry of abandonment, » reflecting on Jesus’ « unexpected » prayer of « My God, my God, why have you forsaken me? »

« At the height of your passion, you experience the distance of the Father; you no longer even call him ‘Father,’ but ‘God,’ almost as if you can no longer glimpse his face. Why? » the meditation said.

« So that you can plunge into the abyss of our pain. You did this for my sake, so that when I see only darkness, when I experience the collapse of my certainties and the wreckage of my life, I will no longer feel alone, but realize that you are there beside me, » it said.

The prayers included asking Jesus to « help me recognize you and love you »: in the unborn and abandoned children; in young people in pain; in the elderly who have been forgotten; in prisoners; and in those who are exploited and ignored.

For the eighth Station, « Jesus meets the women of Jerusalem, » the pope highlighted those who remained with Jesus to the end along the way of the cross.

« Those ordinary people who are great in your eyes, yet small in the eyes of the world. There are the women, in whom you inspired hope: they have no voice, yet they make their presence felt, » the meditation said.

« Help us to recognize the dignity of those women who remained faithful and stood by you in your passion, and those who in our own day are exploited and endure injustice and indignity, » it said.

The pope’s reflection asked people to consider: « When I am faced with the tragedies of today’s world, is my heart frozen or does it melt? How do I react when I see the madness of war, the faces of children no longer able to smile and of mothers who see them hungry and underfed, and have no more tears to shed? »

« Jesus, you wept over Jerusalem; you weep over the hardness of our hearts, » it said, asking people pray to Jesus to « melt my hardened heart. »

For the 12th Station, « Jesus dies, commending himself to the Father and the good thief to paradise, » the pope underlined « the amazing power of prayer » that led a criminal to heaven.

« God of the impossible, you turn a thief into a saint, » it said, because « If you remember me, my evil will no longer be an endpoint but a new beginning. »

The concluding reflection at the 14th Station asked the faithful to think about « what new gift will I give Jesus this Easter? A little more time to spend with him? A little more love for others? »

« It will truly be Easter if only I give something of myself to the One who gave his life for me. For it is in giving that we receive, and we find our lives whenever we lose them, our possessions whenever we give them away, » it said.

Earlier in the day in St. Peter’s Basilica, Pope Francis presided over the Liturgy of the Lord’s Passion, which commemorates Christ’s passion and death on the cross.

The pope arrived in a wheelchair and began the rite after a moment of silent prayer before the main altar, which was framed by covered scaffolding encapsulating the immense baldachin undergoing a 10-month-long restoration.

Following tradition, the homily was delivered by Cardinal Raniero Cantalamessa, preacher of the papal household.

The papal preacher said, God’s power is the power of his humble, defenseless love.

He reflected on how Jesus overturned the worldly ideas people had of God and revealed his true face.

« Unfortunately, in our unconscious, we continue to carry on this very idea of God that Jesus came to change. We can speak of a God who is pure spirit, supreme being, and so on, but how can we see him in the annihilation of his death on the cross? » the cardinal asked. 
 
« The Father reveals the true face of his omnipotence in his Son who kneels before the disciples to wash their feet; in him who is reduced to the most radical powerlessness on the cross and continues to love and forgive, without condemning anyone, » Cardinal Cantalamessa said.

« The omnipotence of God is the omnipotence of defenseless love, » he said.

« What a lesson for us who, more or less consciously, always want to show off. What a lesson for the powerful of the earth, » especially those who pursue power only for power’s sake and those who « oppress the people and, in addition, ‘call themselves benefactors,' » the cardinal said.

Conquering death, the Risen Christ does not seek revenge « to humiliate his opponents. He does not appear in their midst to prove them wrong or to mock their impotent anger, » the cardinal said, because that « would be incompatible with the love that Christ wanted to bear witness to in his passion. »