Priests: ordinary men made extraordinary by grace of their vocation

Priests: ordinary men made extraordinary by grace of their vocation

Most Rev. Charles J. Chaput, O.F.M. Cap.

A friend of mine grew up in a family where her father worked for General Motors. When she was young, the company transferred her dad around the Midwest every few years. The good news is that she made many different friends, some of whom have lasted a lifetime. The bad news is that she never really set down roots until adulthood. She has no single city or town from her childhood that she remembers as “home.”

Military families often have the same experience. Assignments come and go during an armed forces career. Families must learn to find “home” in each other and in faithful friends who understand the unique rhythm of a family life ruled by larger obligations. A life on the move can be fruitful and rewarding, my friend likes to say. But easy, it’s not.

I remember my friend’s experience every year at this time as I work with the senior priests of the archdiocese to propose new assignments for our pastors and parochial vicars. Priests are ordained to serve God’s people in persona Christi—to model the “person of Christ” in their words and actions—and as Jesus lived his ministry on the move, so too priests very rarely own the roof they sleep under. In the Archdiocese of Denver, even a veteran pastor seldom serves any parish for more than 12 years. There are good reasons for this. A periodic change of leadership often brings fresh energy and thinking to a parish, and it can also renew our priests with new opportunities and challenges. But of course, change also has a cost.

Whatever “home” a priest finally has is in the hearts of his people, not in bricks and mortar. Unlike religious order priests, diocesan priests take no vow of poverty, but a priest’s salary is a modest affair and success as a priest involves something very different from financial wealth. Diocesan priests promise a life of celibacy and obedience to their bishop in order to have the freedom to serve the Church and her people more radically. Priesthood, like marriage, is an all or nothing choice. And also like marriage, it’s not for the weak or the lazy or the selfish.

Every good Christian family has parents with a touch of heroism about them. And so it is with the Church. Every effective parish, and the health of the Church at large, depend in a special way on the dedication of our priests—ordinary men called by God and made extraordinary by the grace of their vocation. Of course, priests are every bit as human as laypeople, with the same weaknesses and strengths, virtues and sins. But that’s all the more reason to encourage them and pray for them in the same way we do for our families and the friends we love.

At Chrism Mass during Holy Week every year, priests around the world renew their commitment to their priestly identity and service. This year, more than any other, I was struck by the simple heroism in so many of the priests I know; men who serve without complaint and often without much praise or affirmation. So as I finish my 11th year as archbishop of Denver, it’s a good time to acknowledge that no bishop—much less this one—can do his ministry without the friendship and support of his brother priests, and in Colorado, the men who make up our presbyterate are among the best anywhere in the United States. It’s a blessing to serve with them. And the Church’s work here would be impossible without their leadership and love.

This week, priests from around the diocese will gather in Keystone for their annual convocation. It’s a vital time for renewing their spirit and their fraternal friendship for one another. So this week and throughout this holy season of Easter, please remember in your prayers, in a special way, all the many diocesan and religious priests who serve our people. They’re very good men. They need and rely on your support.

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St. Francis of Assisi: Not a Birkenstock-Clad Hippie But a Converter of Muslims

St. Francis of Assisi: Not a Birkenstock-Clad Hippie But a Converter of Muslims


April 3, 2008

The relationship between Muslims and Christians received added attention this past Easter when Pope Benedict XVI publicly baptized Magdi Allam, the most prominent Muslim journalist in Italy. Allam knew that publicly renouncing his Islamic faith would bring attempts on his life from angered Muslims, but expressed conviction that his newfound faith would sustain him through any difficulties.

"You asked me whether I fear for my life, in the awareness that conversion to Christianity will certainly procure for me yet another and much more grave death sentence for apostasy. You are perfectly right. I know what I am headed for but I face my destiny with my head held high, standing upright and with the interior solidity of one who has the certainty of his faith." Allam stated.

"And I will be more so after the courageous and historical gesture of the Pope, who, as soon as he knew of my desire, immediately agreed to personally impart the Christian sacraments of initiation to me. His Holiness has sent an explicit and revolutionary message to a Church that until now has been too prudent in the conversion of Muslims."

Pope Benedict XVI's action in St. Peter's on Easter Vigil shows that the Catholic Church's increased emphasis over the last decades on dialogue and mutual understanding between Christians and Muslims does not exclude efforts to bring Muslims to faith in Jesus Christ.

In December, Catholic author Frank M. Rega released Francis of Assisi and the Conversion of the Muslims; With Concise Biography of the Saint, a book that has received much praise for its biographical portrait of the renowned saint and its highly pertinent focus on St. Francis's relationship with Muslims of the time.

"If you're tired of portraits of St. Francis as little more than a Birkenstock-clad hippie, a Peace Corps social worker, or an effeminate tofu-eating Green Party activist, read this book," wrote Dr. Philip Blosser on his blog.

During the Fifth Crusade to Egypt, St. Francis of Assisi walked into a Muslim camp in order to preach Christianity and convert the sultan. Rega's new book recounts St. Francis's bold encounter with the sultan and other important events from the life of the man from Assisi some claim more closely imitated Jesus Christ than any other saint in history.

In line with its reporting on major cultural issues, LifeSiteNews interviewed Frank M. Rega about his new book and his perspective about the lessons St. Francis has for the world and Catholic-Muslim relations.

LifeSiteNews: Could you summarize the history of the Fifth Crusade?

Frank Rega: Michael, thank you and LifeSiteNews for inviting me to talk about my book on St. Francis of Assisi and the Conversion of the Muslims. Your first question is very appropriate since it is important to set the stage for this historic encounter.

The Fifth Crusade was first called for by Pope Innocent III in 1215 at the Lateran Council. Innocent personally knew Francis and had approved his Rule in 1209 when Francis and his first followers went to Rome to seek Papal acceptance for his new Order. The crusade got underway in 1217 under Pope Honorius III. It lasted for four years, and was lost by the crusaders.

The goal was to first take Egypt before attempting to reach the Holy Land. In 1219 Francis was present in Egypt at the city of Damietta on the Nile, with some of his friars. That port city was eventually captured by the crusaders and held for over a year. But it was returned to the Muslims in 1221 after a crusader march on Cairo failed miserably, and the Christians gave up the crusade.

It was during a period of truce during the battle over Damietta in September 1219 that Francis preached to the Muslims, crossing over to the Muslim camp with Brother Illuminato, who was probably the interpreter.

LifeSiteNews: Why did St. Francis of Assisi support the Fifth Crusade?

Frank Rega: Francis understood that the Fifth Crusade was part of an ongoing just war in response to Muslim invasions of Christian lands, which included many attacks against Italian city-states all along the peninsula over the course of centuries. For example, in the year 846, Rome itself was sacked by 11,000 Muslims, who desecrated the tombs of Sts. Peter and Paul.

Further, the crusade was called for by the Holy Father, and it is well-known that Francis had perfect loyalty to the Catholic Church, and showed devout respect for priests and all the hierarchy. Finally, and perhaps most importantly, he felt the crusade was justified on spiritual grounds. As mentioned in the book, Francis told the Sultan "It is just that Christians invade the land you inhabit, for you blaspheme the name of Christ and alienate everyone you can from His worship."

LifeSiteNews: What did St. Francis say and do when he entered the Muslim camp?

Frank Rega: It is important here to recognize the bravery of Francis. He preached to armed Muslims who a few days before had won a major skirmish at Damietta, killing about five thousand Christians. The Sultan, al-Malik al-Kamil was also the general of the Muslim army, and ruler of Egypt, Syria and Palestine. Francis first obtained permission from the Papal Legate to cross over the lines during a period of temporary truce. When he reached Muslim territory he and Brother Illuminato were taken prisoner, beaten and put in chains by the sentries.

Here we have an image of St. Francis that is utterly opposed to the statues of a docile friar surrounded by birds and other animals - St. Francis beaten and in chains! He was fully prepared for martyrdom. Upon meeting the saint, al-Malik asked him if he was a messenger from the crusaders. Francis replied that he was indeed a messenger, but a messenger from God. He then proceeded to give witness to his love for Jesus, and said that he wished to save the souls of the Sultan and his men.

LifeSiteNews: How did the sultan and his followers react to St. Francis's words and deeds?

Frank Rega: Initially the Sultan was taken aback by Francis' boldness. After all, the Muslims had just defeated the Christians in a pitched battle, and now one of them dares to state that the Muslims must convert to Christianity. However, the love flowing from Francis began to move the Sultan, and according to one contemporary writer, "that cruel beast became sweetness himself." However, the advisers to al-Malik, the imams, were not so impressed, and demanded that Francis and Illuminato should be beheaded in accordance with Islamic law.

Francis and his companion remained in the Muslim camp for many days, and parted on excellent terms with the Sultan. There is a story in the early Franciscan literature, described in my book, that al-Malik converted to the True Faith on his deathbed.

LifeSiteNews: Is a crusade against Islam needed today? If so, how should it be conducted?

Frank Rega: A traditional crusade by definition cannot be conducted today because it was a movement within Christendom to defend and counter-attack Muslim invasions of Christian lands. It was sponsored by the Church and relied on the support of Christian rulers and Kings. Without the backing of a strong Christendom, which no longer exists, a crusade as such would be impossible.

Furthermore, today an armed religious war would not be fruitful since the real battle is a "cold war" so to speak. It is a war of persuasion, conversion, and diplomatic dialog, since the Muslims have already launched their peaceful "invasion" of what was once Christian Europe. Of course I am only addressing the religious aspects here, and not the war on terrorism, which is in the secular domain.

LifeSiteNews: Do you think that Christian-Muslim dialogues have helped relations between the two groups or have they simply obscured the Christian mandate to go into the world and preach the Gospel to every creature?

Frank Rega: There is no doubt that ecumenism since Vatican II has diluted and weakened the efforts at evangelization. On the other hand, diplomatic dialog is quite necessary; for example, in negotiating to have the Saudi's allow Catholic worship and churches in their nation. But the pendulum is swinging towards the more traditional view of converting unbelievers rather than only dialoging for the sake of mutual understanding. One indication of the paradigm shift is the very public reception of Magdi Christiano Allam into the Church by the Holy Father himself.

Also, the Congregation for the Doctrine of the Faith issued a document last December reminding Catholics that ecumenical efforts should not cause us to neglect the gospel mandate to seek the conversion of others to Christ. This must be accomplished without coercion, but rather by a dialog of conversion. This is what Francis did in his conversations with the Sultan.

The problem arises with a certain philosophy of ecumenism that seeks some type of indefinite mutual coexistence of differing religions, or worse yet, that would strive for a for "pan-religion" by the merging of religious traditions. This approach is a denial that the Catholic Religion is the one true faith founded by Jesus Christ.

LifeSiteNews: What can St. Francis teach Christians of today about relating to Muslims?

Frank Rega: First, I think it is important to realize that St. Francis did not openly attack the Muslim religion or Mohammed. He was not armed with a copy of the Koran in one hand and the Catholic Catechism in the other. In fact there is no indication that he ever instructed his friars who undertook such a mission to study the Koran or the tenets of Islam. His goal was to carry to the unbelievers the very presence of Christ, and the essence of God's love, mercy, forgiveness and salvation.

This brings up a second point, the necessity to be strong in the basics of our Faith. One cannot relate as a Catholic to another religion while being hesitant, for example, about the truth of Christ's Resurrection from the dead on Easter.

Finally, Francis shows us that we must keep it simple. Simplicity was one of the hallmarks of his personality and of his approach to Christianity. Spiritual strength flows from the simple understanding and belief that Jesus is God, that he founded a Church to transmit the grace of salvation in His Name, and that Church is the Roman Catholic Church.

To read further:

Message of the Pope's Baptism of Prominent Muslim: Be Not Afraid to Acknowledge Christianity as The Truth:
http://www.lifesitenews.com/ldn/2008/mar/08032509.html

The Implications of Fundamental Islamic Expansion in North America
http://www.lifesitenews.com/ldn/2008/mar/08030504.html

Jesus and Muhammad's Words, Actions, Teachings Contrasted
http://www.lifesitenews.com/ldn/2008/mar/080305a.html

Abandonment of Judeo/Christian Heritage Has Left West Vulnerable to Fundamental Islam
http://www.lifesitenews.com/ldn/2008/mar/08030613.html

Multiculturism a Factor Turning Moderate Muslims Radical?
http://www.lifesitenews.com/ldn/2008/mar/080306a.html

Visit the site for Rega's latest book:
http://members.aol.com/fmrega7/francisandconversion.htm

Visit Rega's site:
http://members.aol.com/frankmrega/

This update courtesy of LifeSiteNews.com.

URL: http://www.catholicexchange.com/node/71193

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Jesus Remains With Us in Scripture

Jesus Remains With Us in Scripture

Gospel Commentary for 3rd Sunday of Easter

By Father Raniero Cantalamessa, OFM Cap

ROME, APRIL 4, 2008 (Zenit.org).- “Were not our hearts burning within us while he spoke to us on the way and explained the Scriptures to us?” This line from the Gospel passage about the disciples of Emmaus brings us to reflect on the Scriptures.

There are two ways to approach the Bible. The first is that of considering it an old book, full of religious wisdom, of moral values, and of poetry too. From this point of view it is absolutely the most important book for understanding our Western culture and the Judeo-Christian religion. It is also the most printed and read book in the world.

But there is another, much more demanding way to approach the Bible, and it is that of believing that it contains the living word of God for us, that it is an “inspired” book, that is, written, indeed, by human authors, with all of their limitations, but with God’s direct intervention. A very human book and, at the same time, divine, that speaks to men of all times and reveals to them the meaning of life and death.

Above all it reveals to them God’s love. If all the Bibles in the world, St. Augustine said, on account of some disaster, would be destroyed and there remained only one copy and, of this copy, all of the pages were illegible save for one, and on this page only one line were legible; if this line were that of the first letter of John that reads “God is love,” the whole Bible would be saved because it is summed up in this statement. This explains how it is that so many people approach the Bible without culture, without great education, with simplicity, believing that it is the Holy Spirit that speaks in it and find in it answers to their problems, light, encouragement, in a word, life.

The two ways of approaching the Bible -- the way of erudition and the way of faith -- do not exclude each other, on the contrary, they must be united. It is necessary to study the Bible, the way in which it should be interpreted (or to pay attention to the findings of those study it in this way), so as not to fall into fundamentalism.

Fundamentalism consists in taking a verse from the Bible, just as it sounds, and applying it to today’s situations, without taking into account the difference of culture, of time, and of the different genres of the Bible.

It is believed, for example, that the universe is little more that 4,000 years old since this would seem to be what we can calculate from the information that the Bible provides, while we know that the universe is some billions of years old. The Bible was not written as a textbook of natural science, but for salvation. God, in the Bible, adapted himself to the way of speaking of the men of the time so that they could understand; he did not write only for the men of the age of technology.

On the other hand, to reduce the Bible to an object of study and erudition, remaining neutral to its message, is to kill it. It would be as if a man, receiving a letter from the woman he loves, were to examine it with a dictionary, from the point of view of grammar and syntax, and stops at these things, without grasping the love that is in it.

Reading the Bible without faith is like trying to read a book at night: nothing can be read, or at least one does not read what is essential. Reading Scripture with faith means reading it in reference to Christ, grasping what refers to him on every page, just as he did with the disciples of Emmaus.

Jesus remains with us in two ways: in the Eucharist and in his word. He is present in both: in the Eucharist under the form of food, in the Word under the form of light and truth. The word has a great advantage over the Eucharist. Only those who already believe and are in a state of grace can receive communion; but everyone, believers and nonbelievers, married people and divorced people, can approach the word of God. Indeed, to become a believer, the most normal route is that of listening to God’s word.

[Translation by Joseph G. Trabbic]

* * *

Father Raniero Cantalamessa is the Pontifical Household preacher. The readings for this Sunday are Acts 2:14a, 22-28; 1 Peter 1:17-21; Luke 24:13-35.

Permalink: http://www.zenit.org/article-22197?l=english

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Two Friars Profess Final Vows

For the first time in twelve years, the Capuchin Province of St. Conrad received two new brothers into Solemn vows (life-long).

On March 27 Br. Barnabas Eichor, O.F.M.Cap. and Br. Joseph Mary Elder, O.F.M.Cap. placed their hands into those of their Provincial Minister, Fr. Charles Polifka, O.F.M.Cap., and vowed to live the Evangelical Counsels of poverty, chastity, and obedience for the remainder of their lives.

The celebration, which capped off a week-long assembly of meetings and prayer for the province's 50+ members, was held in the beautiful Church of St. Fidelis in Victoria, KS - better known as "The Cathedral of the Plains."

Capuchin Friars in the St. Conrad Province serve the people of Mid-America and have eight friaries in Missouri, Kansas, and Colorado. Along with many of the more established religious orders, the Capuchins suffered through a dry spell of vocations in the decades following the Second Vatican Council, but are actively seeking to renew themselves through a renvisioning of their Province and a return to the emphasis on prayer, poverty, austerity that was such a staple of the early Capuchin Reform.

The St. Conrad Province currently has three other brothers who are temporarily professed, all of whom will become eligible for final vows within the next three years. In addition, the province has four men studying for the priesthood at St. John Vianney Theological Seminary in Denver, CO.

Please pray for the friars of the Mid-America Province, that the Divine Master may continue to send them vocations as the Holy Spirit guides them in the renewal of their Capuchin spirituality.

Pax et Bonum!

For more on the brothers' final profession see this Related Article by Fr. Blaine Burkey, O.F.M.Cap.

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Cardinals Lead – Time for Us to Follow

Mark Miravalle

Cardinals Lead – Time for Us to Follow



March 30, 2008

Over the course of the last few weeks, several events have taken place which one could rightly interpret as significant steps leading towards a potential definition of a fifth Marian Dogma of the Spiritual Motherhood of the Blessed Virgin Mary.

On January 11, 2008, Pope Benedict XVI released his 2008 World Day of the Sick Address for February 11, in which he presented his strongest teaching to date on Our Lady's coredemptive role with Jesus at Calvary. The Holy Father states:

For this reason, Mary is a model of total self-abandonment to God's will: she received in her heart the eternal Word and she conceived it in her virginal womb; she trusted in God and, with her soul pierced by a sword (cf. Lk 2:35), she did not hesitate to share the Passion of her Son, renewing on Calvary at the foot of the Cross her "yes" of the Annunciation. ... Associated with the Sacrifice of Christ, Mary, Mater Dolorosa, who at the foot of the Cross suffers with her divine Son, is felt to be especially near by the Christian community, which gathers around its suffering members who bear the signs of the passion of the Lord. Mary suffers with those who are in affliction, with them she hopes, and she is their comfort, supporting them with her maternal help. And is it not perhaps true that the spiritual experience of very many sick people leads us to understand increasingly that "the Divine Redeemer wishes to penetrate the soul of every sufferer through the heart of his holy Mother, the first and the most exalted of all the redeemed"? (John Paul II, Salvifici Doloris, n. 26)

On February 8, 2008, five cardinals release a press statement regarding their January 1, 2008 letter to every cardinal and bishop of the world, in which they invite the world's prelates to join them in their petition to Pope Benedict XVI to solemnly define as dogma the role of the blessed Virgin Mary as the Spiritual Mother of humanity under its three essential roles as Co-redemptrix, Mediatrix of all graces and Advocate. These five cardinals — their Eminences Telesphore Cardinal Toppo, Luis Cardinal Aponte Martínez, Varkey Cardinal Vithayathil, Ricardo Cardinal Vidal, and Ernesto Cardinal Corripio Ahumada — enclosed the following votum (or petition) and invited each cardinal and bishop to sign and to forward to the Holy Father:

Your Holiness, Benedict XVI,

In an effort to enhance the ecumenical mission of the Church, and to proclaim the Gospel of Jesus Christ in all its fullness, we, the undersigned cardinals and bishops who have convened in the favored Marian Shrine of Fatima (May 3-7, 2005), wish to express to you, Most Holy Father, our united hope and desire for the solemn papal definition of the doctrine of the Church regarding Mary Most Holy as the Spiritual Mother of all humanity, the Co-redemptrix with Jesus the Redeemer, Mediatrix of all graces with Jesus the one Mediator, and Advocate with Jesus Christ on behalf of the human race.

In a time of significant confusion amidst the many diverse ecclesial bodies of Christianity, and as well among non-Christian peoples concerning this Marian doctrine, we believe the time opportune for a solemn definition of clarification regarding the constant teaching of the Church concerning the Mother of the Redeemer and her unique cooperation (cf. Lumen Gentium, n. 61) in the work of Redemption, as well as her subsequent roles in the distribution of grace and intercession for the human family.

It is of great importance, Holy Father, that peoples of other religious traditions receive the clarification on the highest level of authentic doctrinal certainty that we can provide, that the Catholic Church essentially distinguishes between the sole role of Jesus Christ, divine and human Redeemer of the world, and the unique though secondary and dependent human participation of the Mother of Christ in the great work of Redemption.

Therefore, Your Holiness, with filial obedience and respect, we wish to present you with this votum of our solidarity of hope for the papal definition of the Immaculate Virgin Mother of God as the spiritual Mother of all peoples in her three maternal roles as Co-redemptrix, Mediatrix of all graces and Advocate, as the ultimate expression of doctrinal clarity at the service of our Christian and non-Christian brothers and sisters who are not in communion with Rome, and as well as for the greater understanding and appreciation of this revealed doctrine concerning the Mother of the Redeemer by the People of God at the outset of this third millennium of Christianity.

We thereby submit this votum accompanied by one possible formulation of the Marian doctrine which we, please God, pray may be solemnly defined by your Holiness:

Jesus Christ, the Redeemer of man, gave to humanity from the Cross his mother Mary to be the spiritual Mother of all peoples, the Co-redemptrix, who under and with her Son cooperated in the Redemption of all people; the Mediatrix of all graces, who as Mother brings us the gifts of eternal life; and the Advocate, who presents our prayers to her Son.

On February 11, 2008, His Eminence, Javier Cardinal Lozano Barragán, President of the Pontifical Council on Health Care Ministry presided over the official World Day of the Sick Mass in St. Peter's Basilica at the Vatican. During his homily and in commenting on the Holy Father's World Day of the Sick statement released earlier, Cardinal Lozano Barragán offered a profound teaching on Mary's role as Co-redemptrix with Jesus at Calvary, referring to Our Lady as the "Co-redemptrix" with the Savior of humanity. Excerpts from the cardinal's homily were published in the Vatican Information Service Web site:

"In order to respond to the full love of the cross," said Cardinal Lozano, we must pronounce "an unreserved 'yes' to the mysterious plan of the Redeemer, a 'yes' that means fullness of Love. This complete 'yes' of love is the Immaculate Conception of our dear Mother, Mary," who participated "on Calvary as the co-redemptrix (corredentrice) with the Savior. ... Christ on the cross suffered all the pains that his Most Holy Mother suffered. And she in Christ suffers all our pains, she assumes them and knows how to commiserate with us. Out suffering is also her suffering."

In the week of February 11 to 18 and continuing through the entire month of February and to the present, a great number of Catholic and secular media sources throughout the world, from Zenit News Agency in Rome, to EIN News in Belgium, to the Catholic Bishops Conference Web site in the Philippines, to Catholic World News in the United States, to the thousands of national, regional, and local media sites and Web logs the world over, are promulgating and commenting upon the cardinals' initiative for the fifth Marian Dogma.

What does this mean for those who have been praying and hoping for the proclamation of the fifth Marian Dogma for years? What does this mean for those who believe that with the papal proclamation of this Marian truth will come a historic release of grace from the Holy Spirit through the Immaculate Heart of Mary, something like the "New Pentecost" prayed for by Bl. Pope John XXIII at the Second Vatican Council; or the "New Springtime" prayed for by Pope John Paul II; or the eventual "Era of Peace" promised by Our Lady of Fatima?

For those who have been hoping for the solemn definition, it means this: Pray.

Pray for Pope Benedict and the fifth Marian Dogma in your daily Rosary intentions, your Mass intentions, and in your daily offerings and sacrifices.

For those previously unfamiliar with the movement or the importance of a solemn definition of Our Lady's roles as Co-redemptrix, Mediatrix of all graces and Advocate, I would like to offer here just one rationale for its present opportuneness.

Mary's titles are her functions. Her roles as the Co-redemptrix (or the "Mother suffering," cf. Second Vatican Council; Lumen Gentium, 58), the Mediatrix of all graces (or the "Mother nourishing" in the order of grace, cf. LG 61,62) and the Advocate (or the "Mother interceding," cf. LG 62) are titles which refer to Mary's motherly spiritual functions of grace which she performs for humanity. If these roles are solemnly proclaimed by the Holy Father, the greatest spiritual authority on earth in the name of all humanity, then the Immaculate Virgin will be able to fully exercise these functions for the human family in a greater and more dynamic way than ever. Many believe that the papal proclamation of this present Marian doctrine will effect a historic release of grace for this present moment of human history — a troubled moment for the world which we can all agree is in need of an unprecedented heavenly release of grace.

Why is the dogma necessary for the Mother of Jesus to most fully intercede for the world today? Jesus will not force his grace, nor his Mother, upon us. We must freely acknowledge her and her God-given roles for humanity, and this by Peter, the possessor of the keys of the kingdom (cf. Mt 16:15-20). Then and only then she will be freed by his "fiat" to her to exercise powerfully a new degree of her intercession of grace for the world. God the Father awaited the "yes" of a young virgin to bring us the grace of the Savior. Now, Mary awaits the "yes" of the Roman Pontiff to bring us a new era of peace and grace through the free and active recognition of her titles, which are her saving functions for humanity.

This is why we desire, we seek, we need the proclamation of a fifth Marian Dogma.

Today, the Feast of the Annunciation, we ask each of you to consider praying the Rosary in your families, your prayer groups, and in your parishes for the fulfillment of the request of these five cardinals to Pope Benedict for the papal definition of Mary as the Spiritual Mother of Humanity, Co-redemptrix, Mediatrix of all graces, and Advocate.

Beyond prayer, consider teaching and spreading the existing Church doctrine about Our Lady's Spiritual Motherhood as Co-redemptrix, Mediatrix, and Advocate in your homes, your schools, your workplaces when appropriate, and from the pulpit. Defend it as children should defend a truth about their true Mother — always with charity, but also with a holy boldness.

The Cardinals are leading the way. I believe it is time for us to follow, to support, to do our share to bring forth the great historic fruit of the fifth Marian Dogma and its consequent paramount graces of peace and redemption for the Church and for the world, especially in our present situation of global crises: moral collapse; natural disaster; war and terrorism.

I believe we each have a part to play in bringing to reality this dogmatic crown for our Immaculate Mother, the Co-redemptrix with the Savior. One prayer, one conversation, one defense of this Marian truth continues the momentum which I believe eventually will lead to the coronation day for Our Lady through a papal proclamation of infallible truth.

Out of love for our common Mother, consider participating by doing your part to fulfill these words of scripture like never before: "All generations will called me blessed" (Lk. 1:48). Pray for Pope Benedict and the Fifth Marian Dogma.

URL: http://www.catholicexchange.com/node/71066

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