Caritas in Veritate....organic heremeneutics of continuity!

The release of the full text of the papal encyclical Caritas in Veritate this week pays homage to the Fathers of the Second Vatican Council and their extraordinary promulgations in the 1960s. Charity in Truth, the English translation of the Benedictine tome is quite frankly a remarkable reflection and active admonition on the past, present and future consequences of globalization if the trend remains unchecked. When the world’s Catholic bishops assembled for the Second Vatican Council in October of 1962 under the papal leadership of Blessed John XXIII their deliberations were considered by Church observers and outsiders alike as revolutionary for their times. The deliberations seemed to close the Catholic Counter Reformation and launched the Catholic Church into an exploration of the world integrated with the Church in the 20th century. As most of us have experienced since 1965, the sojourn has not always been one of ease or smooth transition. There have been a lot of significant points along the way, and now forty-four years since the close of the monumental II Vatican Council, Pope Benedict XVI offers insightful and restored reflections on not only the actions of the concilliar fathers, but also on their promulgations and documents.
Pope Paul VI inherited the mantle of leading the council after the death of John XXIII during a global period of political, social, economic and technological unrest. His task it seemed was to straddle the centuries between the Church of the Counter Reformation and the scientific and technological milieu that was bursting around all of us in the 1960’s. Liturgical reform, only part of the Church’s growing appreciation of the ensuing globalization between nations, countries, economies and languages; the Church introduced magnificent documents such as Gaudium et Spes (The Constitution on the Church in the Modern World), Dei Verbum and the encyclical Populorum Progressio (On the Progression of Peoples.) and finally the most sensitive and controversial papal teaching of the period, Humanae Vitae (On Human Life.) While the proclamations of the Second Vatican Council were widely heralded as significant and monumental for their times they were greeted with mild warmth in the political and social upheaval of the 1960s. Humanae Vitae encountered open hostility and contempt from not only the world’s Catholics but also some of the clerical hierarchy as well. For Pope Paul VI the implementation and consistent teaching authority of his office and the consecutive teachings of the Church was often considered a contradiction to the scientific revolution of the volatile decade in human history.
Benedict XVI, a priest at the council was considered as one of the theological experts drafted upon for counsel and direction by the Holy See during these proceedings. Since that time, his clerical career has taken quite a different turn other than priest expert to the Vatican Council. As we all know, he is now the successor to the council’s legacy and accomplishments and is in charge of guiding the Church still in transit post Vatican II. However the most remarkable understanding of the teachings of the council is becoming clear through the pastoral teachings of Benedict XVI. Namely, this Vatican II should no longer be considered as a theological rupture in the Catholic Church’s social and theological applications of the Church’s divine mission, but rather an integral component of the constantly unfolding mystery of the Church as the Body of Christ, and the Church as the divinely inspired salvation for the global community.
Much to the shock and consternation of the anti-Benedict contingent that continues to exist since his papal election, the Pope is a living sign of contradiction in his message and papal ministry. Since the ascent to Peter’s Chair, Benedict has personified the role of teacher and healer with his actions and words. It clearly seems that this Pope is in reality bringing the Universal Church into an appreciation and correct understanding of the Second Vatican Council not through adversity, authoritative legislation or solo papal rule but through the Gospel applications of love and justice which the Council proclaimed.
Benedict XVI is an active healer, an astute student of Vatican II and above all things a perceptive observer on the Church’s emerging global roles since Paul VI closed Vatican II in 1965. Seemingly, the message of the pontificate of Benedict XVI has been one of spiritual healing and political activism on the part of the Church as part of our baptismal commitment to the development of Gospel truths in a world that increasingly embraces Capitalism, global secularism and scientific empirical dominance of the human spirit. The hermeneutics of continuity is the most evident catch phrase of the Benedictine era while an accurate assessment and appreciation of the underappreciated and often maligned teachings and documents of the Second Vatican Council are more deeply explored and executed in the life of the 21st century Catholic Church.
The Church since the death of John-Paul II has astutely been guided by someone that was an integral voice in the formulation of the Church in the modern world. It is appropriately the right time for global Catholics to once again revisit the joyful optimism of documents such as Gaudium et Spes and Popolurum Progressio as the organic and living documents they were intended to be for the emerging Church and a globally shrinking world. The aspirations of John XXIII in calling together an ecumenical council were focused on the spirit of aggiornamento and opening the windows to the fresh winds of the Holy Spirit. Progressively, the Church indeed has experienced the winds of change, the pangs of labor and the postpartum depression associated with our liturgical and theological changes since the close of Vatican II.
However, Benedict XVI offers the global society an opportunity to reignite the flames of optimism created by the United Nations Charter, the inspirational foundation of the Peace Corps and the monumental end of the Cold War with a renewed vigor and understanding of an ever growing and organic Catholic Church that is constantly being transformed by Word and Sacrament since Vatican II.
There was a popular song in the 1960’s that emphasized,”the Spirit is blowing all over the land!” Indeed the Spirit of Vatican II is once again blowing over the land but now instead of anger, animosity, distrust and revolutionary reactionism we are called to unity reconciliation and global peace. Pope Benedict is providing a primer of contiguous Catholic moral, social and ethical teachings in an increasingly global society that is often identified by the “Have” and “Have Nots” in our unbalanced economic configuration. As a realistic cure to these maladies, the teachings of the last century on the role of the Church in the Modern World are increasingly poignant and critical in a globally expanding, but economically shrinking world economic order. The homage to Vatican II is very clear. The role of the Catholic Church is critically important in the world especially when the message of that role is the ever developing appreciation of truth and love in our society.
Often my thoughts are simply that Vatican II convened at the wrong place in historical reality for its teaching to be understood and appreciated in the contextual upheaval of the 1960s. Every day with the continued teachings of a global responsibility for the world’s Catholics I appreciate Vatican II more and more for the truly significant contributions it continues to make to our Church, our world and our global society. The collective teachings and consistent applications of the deposit of faith are essential in a world of fragile peace and sometimes broken promises. Remarkably, Benedict XVI with Caritas in Veritate shows the entire world that the teachings of Jesus’ life, death and resurrection are universally important today as they were in the 1960s and first century Palestine. The people, places and times might have changed, but the message is essentially the same…Love in truth!

Blessed John Henry Cardinal Newman...

This morning the Holy Father signed the decree allowing for the cause of John Henry Cardinal Newman to proceed to beatification. What this means is simply: Cardinal Newman will now be known as,” Blessed!” The cause for his sainthood continues to progress, however the miracle required for beatification was a healing of an American Catholic deacon from progresses infirmities of the spinal column. The healing was considered valid and it opens the way for celebrations that raise John Henry to the altars.
The London Times is reporting as well that the beatification might take place in England, perhaps insuring the possibility of a Benedict XVI visit to the historically Anglican nation. Newman will be the first saint canonized that was not affiliated with the Protestant Reformation and the bloody reforms of Henry VIII.
John Henry Cardinal Newman himself was a convert to Roman Catholicism and was the leading proponent of the Oxford movement of the late 19th and early 20th century. Keenly enough, the writings of Pope Benedict XVI are reflective of John Henry’s philosophical and theological views on the role of the Church in everyday human lives and experiences. Pope Benedict’s unique interest in the writings might provide the catalyst that would secure a much anticipated papal visit to the British Isles.
Last year the tomb of Cardinal Newman was excavated and only a few strands of his hair remained in the casket. The remains were transferred to an altar chapel, where they remain for public veneration.

Celebrate 233rd Birthday of the United States.

The best way to celebrate the 4th of July is to peruse the document that set the entire American Revolution into motion. The Declaration of Independence is not often casually read by Americans, this 4th of July, read the declaration and appreciate the Founding Fathers and their notions of life, liberty and the pursuit of happiness.




IN CONGRESS, JULY 4, 1776
The unanimous Declaration of the thirteen United States of America

When in the Course of human events it becomes necessary for one people to dissolve the political bands which have connected them with another and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. — That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, — That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn that mankind are more disposed to suffer, while evils are sufferable than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security. — Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. To prove this, let Facts be submitted to a candid world.

He has refused his Assent to Laws, the most wholesome and necessary for the public good.

He has forbidden his Governors to pass Laws of immediate and pressing importance, unless suspended in their operation till his Assent should be obtained; and when so suspended, he has utterly neglected to attend to them.

He has refused to pass other Laws for the accommodation of large districts of people, unless those people would relinquish the right of Representation in the Legislature, a right inestimable to them and formidable to tyrants only.

He has called together legislative bodies at places unusual, uncomfortable, and distant from the depository of their Public Records, for the sole purpose of fatiguing them into compliance with his measures.

He has dissolved Representative Houses repeatedly, for opposing with manly firmness his invasions on the rights of the people.

He has refused for a long time, after such dissolutions, to cause others to be elected, whereby the Legislative Powers, incapable of Annihilation, have returned to the People at large for their exercise; the State remaining in the mean time exposed to all the dangers of invasion from without, and convulsions within.

He has endeavoured to prevent the population of these States; for that purpose obstructing the Laws for Naturalization of Foreigners; refusing to pass others to encourage their migrations hither, and raising the conditions of new Appropriations of Lands.

He has obstructed the Administration of Justice by refusing his Assent to Laws for establishing Judiciary Powers.

He has made Judges dependent on his Will alone for the tenure of their offices, and the amount and payment of their salaries.

He has erected a multitude of New Offices, and sent hither swarms of Officers to harass our people and eat out their substance.

He has kept among us, in times of peace, Standing Armies without the Consent of our legislatures.

He has affected to render the Military independent of and superior to the Civil Power.

He has combined with others to subject us to a jurisdiction foreign to our constitution, and unacknowledged by our laws; giving his Assent to their Acts of pretended Legislation:

For quartering large bodies of armed troops among us:

For protecting them, by a mock Trial from punishment for any Murders which they should commit on the Inhabitants of these States:

For cutting off our Trade with all parts of the world:

For imposing Taxes on us without our Consent:

For depriving us in many cases, of the benefit of Trial by Jury:

For transporting us beyond Seas to be tried for pretended offences:

For abolishing the free System of English Laws in a neighbouring Province, establishing therein an Arbitrary government, and enlarging its Boundaries so as to render it at once an example and fit instrument for introducing the same absolute rule into these Colonies

For taking away our Charters, abolishing our most valuable Laws and altering fundamentally the Forms of our Governments:

For suspending our own Legislatures, and declaring themselves invested with power to legislate for us in all cases whatsoever.

He has abdicated Government here, by declaring us out of his Protection and waging War against us.

He has plundered our seas, ravaged our coasts, burnt our towns, and destroyed the lives of our people.

He is at this time transporting large Armies of foreign Mercenaries to compleat the works of death, desolation, and tyranny, already begun with circumstances of Cruelty & Perfidy scarcely paralleled in the most barbarous ages, and totally unworthy the Head of a civilized nation.

He has constrained our fellow Citizens taken Captive on the high Seas to bear Arms against their Country, to become the executioners of their friends and Brethren, or to fall themselves by their Hands.

He has excited domestic insurrections amongst us, and has endeavoured to bring on the inhabitants of our frontiers, the merciless Indian Savages whose known rule of warfare, is an undistinguished destruction of all ages, sexes and conditions.

In every stage of these Oppressions We have Petitioned for Redress in the most humble terms: Our repeated Petitions have been answered only by repeated injury. A Prince, whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free people.

Nor have We been wanting in attentions to our British brethren. We have warned them from time to time of attempts by their legislature to extend an unwarrantable jurisdiction over us. We have reminded them of the circumstances of our emigration and settlement here. We have appealed to their native justice and magnanimity, and we have conjured them by the ties of our common kindred to disavow these usurpations, which would inevitably interrupt our connections and correspondence. They too have been deaf to the voice of justice and of consanguinity. We must, therefore, acquiesce in the necessity, which denounces our Separation, and hold them, as we hold the rest of mankind, Enemies in War, in Peace Friends.

We, therefore, the Representatives of the united States of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by Authority of the good People of these Colonies, solemnly publish and declare, That these united Colonies are, and of Right ought to be Free and Independent States, that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain, is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do. — And for the support of this Declaration, with a firm reliance on the protection of Divine Providence, we mutually pledge to each other our Lives, our Fortunes, and our sacred Honor.

— John Hancock

New Hampshire:
Josiah Bartlett, William Whipple, Matthew Thornton

Massachusetts:
John Hancock, Samuel Adams, John Adams, Robert Treat Paine, Elbridge Gerry

Rhode Island:
Stephen Hopkins, William Ellery

Connecticut:
Roger Sherman, Samuel Huntington, William Williams, Oliver Wolcott

New York:
William Floyd, Philip Livingston, Francis Lewis, Lewis Morris

New Jersey:
Richard Stockton, John Witherspoon, Francis Hopkinson, John Hart, Abraham Clark

Pennsylvania:
Robert Morris, Benjamin Rush, Benjamin Franklin, John Morton, George Clymer, James Smith, George Taylor, James Wilson, George Ross

Delaware:
Caesar Rodney, George Read, Thomas McKean

Maryland:
Samuel Chase, William Paca, Thomas Stone, Charles Carroll of Carrollton

Virginia:
George Wythe, Richard Henry Lee, Thomas Jefferson, Benjamin Harrison, Thomas Nelson, Jr., Francis Lightfoot Lee, Carter Braxton

North Carolina:
William Hooper, Joseph Hewes, John Penn

South Carolina:
Edward Rutledge, Thomas Heyward, Jr., Thomas Lynch, Jr., Arthur Middleton

Georgia:
Button Gwinnett, Lyman Hall, George Walton

Caritas in Veritate

This morning the Holy See announced that Benedict XVI had signed his long awaited treatise on the global economic conditions and how Catholics should interact in the current economic situation. However, publication of the encyclical is reportedly going to coincide with the start of the G8 summit next week. Holding the papal document is not the usual practices when releasing a papal global pastoral letter;however the subject of the work might offer relevant Catholic perspectives to the world's leaders, especially those in Europe.
Growing increasingly concerned of the excesses of the world economic situation, this 3rd encyclical written during the pontificate of Benedict XVI, its release has been anticipated by some experts last summer. However, the global financial crisis of 2008 and event the United States presidential election might have played critical roles in the publications delay.
By most accounts, the critical roles and responsibilities of world governments is a central focus towards universal human rights, that include fiduciary responsibilities for all peoples...including the developing third and fourth worlds of economic development. The message of the encyclical is anticipated to provide pastoral norms for the world's Catholics regarding personal fiscal responsibilities in relationship to the larger society as a whole.
Interestingly enough, Benedict XVI's latest writing will most likely concentrate on the role the Church needs to play in the emerging global village in terms of providing spiritual and even temporal resources for the world's financially stressed Catholics. When considering the message of the work, perhaps it will additionally provide a new interpretation and practical understanding of Gaudium et Spes, the Vatican II document regarding the role of the Church in the modern world.
Regardless of the message, this papal encyclical has been long anticipated because of both its pastoral message and pragmatic considerations of the complicated relationship between the Christian faith and increasingly perceived,"global citizenship," of the 21st century.

Celebrate the year of the Priest....June 19,2009!

Catholics…celebrate the mystery of priesthood!


June 19, 2009 is the beginning of the extraordinary celebration proclaimed by Pope Benedict XVI as: “The year of the Priest!” The yearlong observation recalls the life and the ministry of the St. John Vianney as well as the 150th anniversary of his birth. The commemoration of Catholic priests is a significant and critical event in the life of the 21st century global Catholic Church. Without the service of current priests and the nurturing of future priests the sacrament of Holy Eucharist would no longer be possible. The Sacrament of Holy Orders is often maligned by individuals within and outside the institutional Catholic Church. However, it needs to be said that in the lives of most Catholic believers, their lives have been greatly affected by the life and examples of “lived faith” these men have exhibited.
The most significant aspect of the year that celebrates the Catholic priesthood is the fact that it is intertwined with the celebration of the Holy Eucharist as well, and de facto any study of the priesthood must include the sacramental responsibilities of all Catholic priest and bishops (the main priest in each diocese.) Remarkably in the 40 plus years since the conclusion of the Second Vatican Council after a tumultuous exodus of priest from active ministry, the statistics seem to have leveled off. Vocations in the Catholic Church are increasing throughout the world, and the ministry of priesthood is again at the center of the theological and prayerful focus of the Church’s hierarchy. Benedict XVI reportedly wants the 2009-2010 observations of priestly life and ministry to provide an inclusive consideration of all aspects of Catholic priesthood. At the same time, the Holy Father wants the celebrations to mark a period of spiritual and sacramental renewal for both priests and the faithful in their appreciation of the Sacred Eucharist.
Seemingly, the priest we all know in a local parish environment is indeed an endangered species. The median age of the average Catholic priest in the United States is a high one, and the mortality rate per year far exceeds the number of men ordained by each diocese. With this in mind, Catholic need to ponder the complexity of the Sacrament of Holy Orders as not just a vocational profession for men, but also as the life source for the future of the Church. When studying sacramental theology many years ago, the Sacrament of Baptism was considered the, fons , the source of the Catholic faith. Indeed this is 100 percent correct. In today’s increasingly secularized society we need to appreciate the Holy Eucharist for the true nourishment of the Body of Christ as it theologically represents our Catholic identity.
When we consider the role of the priest, one needs to always and everywhere remember that the priest brings Jesus Christ to the world through the Eucharistic sacrifice. First and foremost the priest is an alter Christus, (in place of Christ) during the sacramental celebration. When society as a whole unfortunately makes a reference to priests…they usually do not include the immense theological depths of the ontological nature of this lifestyle and sacrament. Very often priests are not always appreciated for their immense contributions to the spirituality and liturgical life of the Catholic Church. In some cases they are because of their declining numbers seen as not “relevant” to the modern Church, antiquated and often socially out of touch. Quite a few of their responsibilities it seems have been delegated or usurped on a parochial level by legions of laity, volunteers and well meaning but often theologically deficient faithful with a penchant for the implementation of American democracy as the focus of Catholic life and ministry. Far too often, the life of a Catholic priest is rationalized or misconstrued by what a priest is not, more than what precisely a priest is in the Church. Often, human shortcomings of individuals are highlighted as glaring examples of the need for revolutionary modification of the lifestyle of Holy Orders and people forget the intensely critical role of the Priest as another Christ in our Church.
Perhaps this year of commemoration and celebration of the Priest is exactly the stimulus package needed by the faithful and the clergy alike. Benedict XVI might just be borrowing a play from the incumbent Obama’s political maneuvers in order to rejuvenate and restore the essential appreciation of importance to the priest in our modern Church. With decreased ranks, the priest shortage is indeed more acutely felt in more places than ever before. However, this is a great time to restore, and reappreciate priestly service for more than just it’s superficial and external appearances. The celebration of priesthood is about the Holy Eucharist, the Real Presence of Jesus Christ and the continuation of His Church in accomplishing the mandates given to the Apostles.
With this in mind, it is really about time that all Catholics begin to contemplate the role of our Catholic priests as essential to the temporal and spiritual success’ of our universal Catholic Church. If indeed Catholics are called to, “Take this all of you and eat…Take this all of you and drink…” they need to deeply appreciate and understand the essential purposes of the Catholic priest as our spiritual intermediary to the Eternal Father.
Finally, at the beginning of the universal Church’s observation of the year of the priest, we need to continuously and prayerfully ponder the Eucharistic mystery that feeds and sustains all of us on a daily basis. Without priests, we would not have Eucharist and without Eucharist our lives would be void of the living Bread that came down from heaven. Our temporal and eternal existence centers on the active role a priest represents in our Catholic Church, let’s start recognizing such a theologically rich role and responsibility.

From East to West!!!

Most Catholics, especially American Catholics, don’t think much about the religious art and architecture movement that exists in the Catholic Church today. For the most part, the weekly celebration of Eucharist that goes on in our parish communities is never considered as the living expression of the Catholic Church’s belief in Jesus Christ’s transformation of all human history. We are too busy fulfilling the obligation of Eucharistic participation and are incoherent to the vast artistic heritage that has reflected our exceptional faith since the Apostles.

Perhaps some of this appreciation for the awesome mystery of the sacred is lost because of the 20th century desire to move away from religious expression and divine transcendence. Perhaps it is the result of overzealous modernists who believed that in order to live a productive human life, the entire notion of liturgical worship and the ability of the human spirit towards transcendence was negated in our antiseptic attempts to rationalize God’s Divine Being into examples of pragmatic and utilitarian architecture.

Catholic worship though, most especially its Sacraments, is extremely and acutely aware of signs and symbols of God’s presence among us. Our Catholic Churches are testimony to the living, growing and worshiping People of God that is assembled under its architectural and artistic arches. In the axiom of Saint Prosper, again and again the cry of “Lex Orandi, lex credendi” is constantly heard in all of our sacramental and liturgical celebrations. We clearly pray as we believe in the Incarnational mystery of Jesus’ life, death and resurrection and our sacred spaces need to reflect our sacred attempt of prayer and adoration that reflect the glory of God.

There is a Renaissance of sorts going on throughout the Catholic world that perhaps is not really revolutionary, but rather a realistic appreciation of our historical, social and architectural roots. Recently, at the Sistine Chapel in Rome, the Holy Father celebrated the Liturgy of the Eucharist in the ad orientem, or to the East position, which echoed of a rich historical and liturgical heritage that was realized in Church architecture since antiquity. His actions not only reflected the fact that the Eucharistic sacrifice was being offered in prayer, but acknowledged our long-established appreciation for the transcendence of our sacred prayer in the direction of the Rising sun, the East, the land of the Risen and glorified Jesus. Once again, the sign and symbol of this Eucharistic celebration was intended to clearly herald the message that, liturgically and historically, the Church’s art, architecture and even its sacred prayer are a reflection of the Paschal mystery of the Church, past present and future.

Our sacred spaces, our churches, should not be considered as merely places of gathering or plain old assembly…they should be manifestations of the sacred presence that the Holy Eucharist offers to all believers who are awed by the power and majesty of God and His eternal mysteries. Far too often, our Catholic Churches are considered “gathering spaces” with no appreciation of the awesome fact that “et Verbum caro factum est et habitivat in nobis!” God dwells among us in our Catholic Churches in the Eucharistic species and our Catholic Churches need to reflect this appreciation and understanding of the great gift of Eucharist Jesus presents daily to His Church.

The design and implementation of appropriate art and architecture in Catholic sacramental applications should most clearly illustrate our heritage that is rooted in the God of Abraham, with His sacred presence among us. Most importantly however, our sacred worship space should be a celebratory place that calls the Catholic faithful to rich and solemn prayer.

It is especially significant that the trend of Church design has perhaps come to a more moderate perspective in terms of planning our sacred spaces. We are now enjoying a resurgence of the best points of design and artistic expression from both aspects of our liturgical heritage, the development of the Roman liturgy and enlightened incorporation of traditional art and architecture as part of our sacred celebrations. This movement significantly indicates to this author that there is not only a developing and growing appreciation of good liturgical expression through good liturgy, but also a resurgence of understanding of all of the signs and symbols available to enhance our sacred call to prayer.

Celebration of the Eucharist, regardless of the orientation of the celebrant, is the living prayer of a vibrant worshiping community, not just the ritual observation of a stagnant rite. Our celebrations and sacred worship rightly incorporate our artistic and ritualistic heritage into our Eucharistic celebration. There is a continuity that seems to be evolving among Catholic believers, namely that our worship of God is truly reflective of our entire spiritual and liturgical history. Such planning and design in our Church architecture is finally presenting an appreciation for the past and a pilgrim understanding of our present as revealed in our living and sacred future as the Kingdom of God continues to unfold.

Congratulations to Bishop-elect Timothy C.Senior

This morning the Holy See announced the appointment of Msgr. Timothy C.Senior as an auxiliary bishop to the Cardinal Archbishop of Philadelphia.
For those that have had the honor of knowing the Bishop-elect for many years, the appointment is no shock. In 1978, as part of the incoming class of "new men" at Saint Charles Borromeo Seminary the then Timothy Senior was a welcome addition to the spiritual and fraternal union which we all shared at Overbrook.
Throughout the years, Bishop-elect Senior has served in a variety of capacities in Philadelphia. Perhaps, none more superlative than his priestly ministry in the Office for the Vicar for Clergy. Over the past few years, the administrative role of Vicar for Clergy has worked with all of the priests in Philadelphia through events both positive and negative. Through it all, the ministry of the Church has always been Bishop-elect Senior's overriding concern, as well as the happiness of those in priestly ministry in Philadelphia.

Most uniquely, Bishop-elect Senior joins another illustrious classmate, Bishop Daniel E. Thomas in the apostolic ministry. Both men are members of the Seminary class of 1985.
Bishop-elect Senior is above all a superlative choice to serve as a bishop. The Archdiocese of Philadelphia is blessed with the addition of Bishop Senior to it's hierarchy.
Once again the Holy See has honored Saint Charles Borromeo Seminary and the Archdiocese of Philadelphia with another episcopal appointment.
As a fellow Overbrook student and graduate, I send prayers, respect and obedience to this newly named successor to the Apostles.

Ad Multos Annos, Bishop Senior!