roman catholic church
Now the Church of England’s trainee clergy are being offered help to understand Cranmer’s more obscure prose through a publication of a glossary. All first-year ordinands – the trainee priests studying at theological colleges – are to be given a copy of the guide together with a free copy of the Book of Common Prayer, an English-language product of the 16th-century break between England and the Roman Catholic Church, where Latin ruled.
What is Star Wars? For the first decade or so after George Lucas made what would come to be known as Episode IV, which celebrates its 40th anniversary this year, the answer to that question was easy: Star Wars was whatever Lucas said it was.
Amid ceremonies this year marking the 500th anniversary of the Reformation, one of Protestantism’s leading branches has officially said it now agrees with the Vatican on the main issue at the root of its split from the Roman Catholic Church half a millennium ago.
The fact that none of the five are Italian, and none hold Vatican positions, underscores Francis' conviction that the Church is a global institution that should become increasingly less Italian-centric.
Ireland metaphorically barred the door on the church’s influence on public policy when citizens voted overwhelmingly for the legalization of gay marriage in 2015, making it the first country in the world to do so by national referendum. Now some devout Catholics fear that door may be locked after a Citizens’ Assembly — a deliberative body of people randomly selected from across the country — recently recommended liberal changes to Ireland’s abortion laws.
As the seminary said in announcing the award, Keller “is widely known as an innovative theologian and church leader, well-published author, and catalyst for urban mission in major cities around the world.”
But Keller is also a leader in the Presbyterian Church in America, or PCA, which is the more conservative wing of U.S. Presbyterianism and does not permit the ordination of women or LGBTQ people.
Just as the single session on homosexuality at this Vatican-approved meeting of Catholic families was to begin on Sept. 24, a conference official took the stage in the main hall, capable of seating at least 10,000, and announced the location had been moved.
Thousands of people got up and made their way up one floor to another room capable of seating only about 1,000. Hundreds of others were turned away, the doors shut on them by convention center officials citing fire code regulations.
Italy reacted with disgust last week to the lavish funeral procession held for alleged Mafia boss Vittorio Casamonica, including a gilded horse-drawn carriage procession, rose petals dropped from a helicopter, and the “Godfather” movie soundtrack.
Now the Roman Catholic Church is grappling with its role in the extravagant funeral as it wrestles with how it might continue to offer the sacraments to members of crime syndicates without appearing to condone their lifestyles.
During the Aug. 20 funeral, the walls of Rome’s San Giovanni Bosco Catholic Church were adorned with posters, reading “King of Rome” and “You have conquered Rome, now you will conquer heaven.”
Sister Monica lives alone in a small house at the edge of a Roman Catholic college run by a community of nuns.
She doesn’t want to reveal the name of the town where she lives, the name of her Catholic order, or her real name.
Sister Monica lives in hiding, so that others may live in plain sight.
Now in her early 70s and semiretired because of health problems, she remains committed to her singular calling for the past 16 years: ministering to transgender people and helping them come out of the shadows.
“In Ireland,” says a character in a 1904 George Bernard Shaw play, “the people is the Church, and the Church is the people.”
But not so much anymore.
On May 22, voters in this once deeply Roman Catholic country will decide whether the country’s constitution should be amended to allow for gay marriage. If the amendment passes, Ireland will become the first country to legalize same-sex civil marriage by popular vote.
Drying livestock carcasses and anguished faces of hungry women and children have become a common feature here as droughts increase due to climate change.
But now, in an effort to fight hunger, the Roman Catholic Church is making 3,000 acres of church-owned land available for commercial farming.
“We want to produce food, create employment, and improve quality of life for the people,” said the Rev. Celestino Bundi, Kenya’s national director of the Pontifical Mission Societies.
This is the first time the church has entered into large-scale farming, though it owns massive tracts of land across the country, most of which is idle and in the hands of dioceses, parishes, missionaries, and congregations.
“We have the will and the support of the community and government,” said Bundi.
“I think time has come for Kenya to feed herself.”
One reason the cardinals gathered in the Sistine Chapel elected Jorge Mario Bergoglio as Pope Francis two years ago on March 13 was a brief but powerful speech the Argentine cardinal made shortly before the conclave in which he denounced the “theological narcissism” of the Roman Catholic Church.
The church, Francis declared, was “sick” because it was closed in on itself and needed to go out “to the peripheries” and risk all by accompanying the shunned and marginalized.
In these past two years, Francis’ efforts to do just that have captivated the public’s imagination and inspired a wide swath of the Catholic spectrum with visions of a newly resurgent faith unshackled from years of scandal and stagnation.
But there was another big reason the cardinals voted for Bergoglio: They thought the Jesuit archbishop of Buenos Aires was the one man with the administrative chops to finally rein in the dysfunctional papal bureaucracy, known as the Roman Curia, that was often at the root of the Catholic crisis.
Our Lady of Vilnius Church, built by families of immigrant Lithuanian longshoremen, started out a century ago as a beloved worship space. Now, it’s a coveted real estate asset.
In 2013, six years after the church was closed, it was sold for $13 million to one of the city’s biggest developers. The following year, that company flipped it like a pancake to another developer for $18.4 million.
Now the yellow brick church near the entrance to the Holland Tunnel awaits demolition to make way for an 18-story luxury apartment house.
“It makes you cynical,” says Christina Nakraseive, a former parishioner who supported the legal case against the church closing until it was rejected by the state’s highest court. “It seems like it’s all about real estate.”
The issue has taken on added significance since the Roman Catholic Archdiocese of New York, citing declining attendance, rising costs, and a looming priest shortage, announced plans to merge scores of parishes and close dozens of churches this year.
Francis of Rome and Francis of Assisi: A New Springtime for the Church. Orbis Book.
In demoting American Cardinal Raymond Burke from his powerful perch at the Vatican, Pope Francis has sidelined an outspoken conservative agitator – for now.
The pope moved the feisty former archbishop of St. Louis from his role as head of the Vatican’s highest court to the largely ceremonial position of patron of the Knights of Malta on Nov. 8.
Francis has effectively exiled one of his loudest critics, but Burke’s supporters – and his opponents – warn that his position at the Catholic charity may actually give him more freedom to exercise greater influence and even rally opposition to papal reforms.
In other words, the stunning demotion may remake Burke into St. Raymond the Martyr, the patron saint of Catholic conservatives.
“His position as patron of the Knights of Malta is Rome-based and mostly ceremonial,” wrote Edward Pentin for the conservative National Catholic Register.
“He is nevertheless likely to continue and perhaps even step up his defense of the Church’s teaching in the face of continued efforts to radically alter pastoral practice in the run-up to next year’s second synod on the family.”
Burke is well-known for his uncompromising stance on abortion, homosexuality and the sanctity of marriage, and his passion for doctrine is matched only by his passion for the elegant finery of his office.
The Archdiocese of New York, with the second-largest Catholic population in the country and an unparalleled place in U.S. church history, is shrinking: Cardinal Timothy Dolan on Nov. 2 announced that nearly a third of the archdiocese’s 368 parishes would be merging, and some would close.
“This time of transition in the history of the archdiocese will undoubtedly be difficult for people who live in parishes that will merge,” Dolan said in a statement. “There will be many who are hurt and upset as they experience what will be a change in their spiritual lives, and I will be one of them.”
The reorganization was years in the making and some downsizing appeared inevitable, as happened in the last round of cutbacks, in 2007. While the sprawling archdiocese is still home to 2.8 million Catholics, fewer of them are attending Mass or Catholic schools, and costs are rising. The archdiocese said it is spending $40 million a year to prop up failing or redundant parishes.
Still, the extent of the changes, the largest in the more than 200-year history of the archdiocese, upset many Catholics, especially in neighborhoods where waves of immigration had built and revived parishes across the decades.
“I feel very sad; I was baptized here,” Sonia Cintron, 75, a member of the Church of the Holy Rosary in East Harlem, told The New York Times. “Here we’re family; we loved each other.”
Some parishioners have vowed to try to keep their churches open through petitions and protests.
This weekend, more than 800,000 spectators crowded the St. Peter’s Square area while 500,000 more watched on giant screens around Rome as Pope Francis canonized Pope John XXIII and Pope John Paul II. The first time a pope has sainted two popes at the same time, this historic event has been called a savvy political move by the media, since Pope Francis recognized both the more liberal John XXIII and the more conservative John Paul II, thus satisfying two opposing wings of the Roman Catholic church. While Pope Francis did indeed display political savvy at this canonization, this event holds far more significance than that (even leaving aside the spiritual question of discerning sainthood).
When Pope Francis canonizes Popes John XXIII and John Paul II on Sunday, Catholics across the spectrum will have reason to cheer: Liberals credit John with opening the church to the modern world in the 1960s, and conservatives hail John Paul as reasserting orthodoxy after too many innovations.
But the unprecedented double-barreled canonization also raises a question that might give both sides pause: Why is Rome making saints of almost every modern pontiff after nearly a millennium when almost no popes were canonized?
In the first 500 years of Christianity, the Apostle Peter (considered the first pope by tradition) and 47 of his 48 papal successors were viewed as saints, mainly because so many of them were martyred, which is the simplest route to canonization. Another 30 popes were named saints in the next 500 years, largely based on their reputation for sanctity.
As the anniversary of his surprising resignation approaches, Pope Benedict XVI has rejected as “simply absurd” the speculation that he was forced to step down, and he said he still wears the distinctive white papal cassock for “purely practical reasons.”
“At the moment of my resignation there were no other clothes available,” Benedict wrote in a brief letter to an Italian journalist that was published on Wednesday.
The emeritus pope also said that he kept the name Benedict, rather than reverting to his birth name of Joseph Ratzinger, because it was a simple solution.
African church leaders are urging parties in the South Sudanese conflict to respect places of worship, after rebels attacked and looted church compounds in the town of Malakal.
The Roman Catholic Cathedral of Malakal was looted at gunpoint, forcing priests, and civilians to flee, a regional church leader said.
Catholic and Presbyterian churches, a hospital and an orphanage have become safe havens for refugees escaping the fighting in the city.
“I came to know myself what it means to be asked for something under the threat of a gun when a group in uniform stopped me on the way from the hospital to the church,” said one Catholic priest, who did not give his name because he fears for his safety. “They blocked me and took my watch and a key.”