December 15, 2009

Vatican Information Service Bulletin

The following, in it's entirety, is a copyrighted transcript of the Vatican Information Service.

SUMMARY:


BENEDICT XVI PRESENTS A COSMIC VISION OF PEACE

VATICAN CITY, 15 DEC 2009 (VIS) - Today in the Holy See Press Office Cardinal Renato Martino, president emeritus of the Pontifical Council for Justice and Peace, and Bishop Mario Toso S.D.B., secretary of the same dicastery, presented the Pope's Message for the forty-third World Day of Peace, which is due to be celebrated on 1 January 2010. The Message has as its theme: "If You Want To Cultivate Peace, Protect Creation".

  In his remarks the cardinal recalled how, in previous Messages, Benedict XVI had spoken of peace as "a gift of God in Truth" (2006), as "the fruit of respect for the human person" (2007), as "an expression of the communion of the human family" and as "a call to eliminate all forms of poverty, material and immaterial" (2009). Thus, he went on, "following this ideal 'itinerary of peace', the Pope comes to the context in which humanity receives its vocation to peace: the creation".

  In his Message this year the Pope presents "a cosmic vision of peace" a peace which "comes about in a state of harmony between God, humankind and the creation. In this perspective, environmental degradation is an expression not only of a break in the harmony between humankind and the creation, but of a profound deterioration in the unity between humankind and God", said the cardinal.

  The Holy Father highlights the "urgent need for action", although he "does not propose technical solutions and does not seek to interfere in the policy of governments. Rather, he recalls the Church's commitment to defending the earth" and enumerates a series of "perspectives for the shared progress of humankind". This series includes "a non-reductive vision of the nature of human beings", a call to collective responsibility, and "a profound revision of development models".

  Cardinal Martino also explained how the text of the papal Message calls for a coherent approach to "the universal destination of the goods of creation" and underlines "the need for renewed solidarity, extended over space and time, between generations" and "between developed and developing countries, while at the same time avoiding partial viewpoints that tend to exaggerate certain responsibilities more than others". Finally, the cardinal noted, the Pope calls "for a balanced use of energy resources".

  Benedict XVI concludes his message with an "expression of hope in the intelligence and dignity of man" tracing "a path of profound harmony, both interior and exterior, between the Creator, humankind and the creation", said Cardinal Martino.

  In conclusion, the president emeritus of the Pontifical Council for Justice and Peace noted the Pope's deliberate decision to dedicate his Message this year to the theme of ecology, as it coincides with the thirtieth anniversary of the proclamation of St. Francis of Assisi, author of the 'Laudes Creaturarum', as patron saint of the environment. "Love for the creation, if projected onto a spiritual horizon, can lead mankind to brotherhood with his fellows and to union with God", he said.

 

MESSAGE FOR WORLD DAY OF PEACE

VATICAN CITY, 15 DEC 2009 (VIS) - The Message of Pope Benedict XVI for the celebration of the forty-third World Day of Peace was made public today. the Day is due to be celebrated on 1 January 2010 and has as its theme: "If You Want To Cultivate Peace, Protect Creation".

  Extracts from the English-language translation of the Message are given below:

  Man's inhumanity to man has given rise to numerous threats to peace and to authentic and integral human development - wars, international and regional conflicts, acts of terrorism, and violations of human rights. Yet no less troubling are the threats arising from the neglect - if not downright misuse - of the earth and the natural goods that God has given us. For this reason, it is imperative that mankind renew and strengthen "that covenant between human beings and the environment, which should mirror the creative love of God, from whom we come and towards whom we are journeying".

In 1990 John Paul II had spoken of an "ecological crisis" and ... pointed to the "urgent moral need for a new solidarity". His appeal is all the more pressing today, in the face of signs of a growing crisis which it would be irresponsible not to take seriously. Can we remain indifferent before the problems associated with such realities as climate change, desertification, the deterioration and loss of productivity in vast agricultural areas, the pollution of rivers and aquifers, the loss of biodiversity, the increase of natural catastrophes and the deforestation of equatorial and tropical regions? Can we disregard the growing phenomenon of "environmental refugees", people who are forced by the degradation of their natural habitat to forsake it - and often their possessions as well - in order to face the dangers and uncertainties of forced displacement? Can we remain impassive in the face of actual and potential conflicts involving access to natural resources? All these are issues with a profound impact on the exercise of human rights, such as the right to life, food, health and development.

  The ecological crisis cannot be viewed in isolation from ... the notion of development itself and our understanding of man in his relationship to others and to the rest of creation. Prudence would thus dictate a profound, long-term review of our model of development, one which would take into consideration the meaning of the economy and its goals with an eye to correcting its malfunctions and misapplications. The ecological health of the planet calls for this, but it is also demanded by the cultural and moral crisis of humanity whose symptoms have for some time been evident in every part of the world.

  Our present crises ... are ultimately also moral crises, and all of them are interrelated. They require us to rethink the path which we are travelling together. Specifically, they call for a lifestyle marked by sobriety and solidarity, with new rules and forms of engagement, one which focuses confidently and courageously on strategies that actually work, while decisively rejecting those that have failed. Only in this way can the current crisis become an opportunity for discernment and new strategic planning.

  Environmental degradation is often due to the lack of far-sighted official policies or to the pursuit of myopic economic interests, which then, tragically, become a serious threat to creation. ... When making use of natural resources, we should be concerned for their protection and consider the cost entailed - environmentally and socially - as an essential part of the overall expenses incurred. The international community and national governments are responsible for sending the right signals in order to combat effectively the misuse of the environment. To protect the environment, and to safeguard natural resources and the climate, there is a need to act in accordance with clearly-defined rules, also from the juridical and economic standpoint, while at the same time taking into due account the solidarity we owe to those living in the poorer areas of our world and to future generations.

A greater sense of inter-generational solidarity is urgently needed. ... Natural resources should be used in such a way that immediate benefits do not have a negative impact on living creatures, human and not, present and future; that the protection of private property does not conflict with the universal destination of goods; that human activity does not compromise the fruitfulness of the earth, for the benefit of people now and in the future.

  There is an urgent moral need for a renewed sense of intra-generational solidarity, especially in relationships between developing countries and highly-industrialised countries. ... The ecological crisis shows the urgency of a solidarity which embraces time and space. It is important to acknowledge that among the causes of the present ecological crisis is the historical responsibility of the industrialised countries. Yet the less-developed countries, and emerging countries in particular, are not exempt from their own responsibilities with regard to creation, for the duty of gradually adopting effective environmental measures and policies is incumbent upon all. This would be accomplished more easily if self-interest played a lesser role in the granting of aid and the sharing of knowledge and cleaner technologies.

  To be sure, among the basic problems which the international community has to address is that of energy resources and the development of joint and sustainable strategies to satisfy the energy needs of the present and future generations. This means that technologically advanced societies must be prepared to encourage more sober lifestyles, while reducing their energy consumption and improving its efficiency. At the same time there is a need to encourage research into, and utilisation of, forms of energy with lower impact on the environment and "a worldwide redistribution of energy resources, so that countries lacking those resources can have access to them".

  A sustainable comprehensive management of the environment and the resources of the planet demands that human intelligence be directed to technological and scientific research and its practical applications. The "new solidarity" for which John Paul II called ... and the "global solidarity" for which I myself appealed in my Message for the 2009 World Day of Peace are essential attitudes in shaping our efforts to protect creation through a better internationally-coordinated management of the earth's resources, particularly today, when there is an increasingly clear link between combating environmental degradation and promoting integral human development.

  There is a need, in effect, to move beyond a purely consumerist mentality in order to promote forms of agricultural and industrial production capable of respecting creation and satisfying the primary needs of all. The ecological problem must be dealt with not only because of the chilling prospects of environmental degradation on the horizon; the real motivation must be the quest for authentic worldwide solidarity inspired by the values of charity, justice and the common good.

  It is becoming more and more evident that the issue of environmental degradation challenges us to examine our lifestyle and the prevailing models of consumption and production, which are often unsustainable from a social, environmental and even economic point of view. ... We are all responsible for the protection and care of the environment. This responsibility knows no boundaries. In accordance with the principle of subsidiarity it is important for everyone to be committed at his or her proper level, working to overcome the prevalence of particular interests. A special role in raising awareness and in formation belongs to the different groups present in civil society and to the non-governmental organisations which work with determination and generosity for the spread of ecological responsibility, responsibility which should be ever more deeply anchored in respect for "human ecology".

  The Church has a responsibility towards creation, and she considers it her duty to exercise that responsibility in public life, in order to protect earth, water and air as gifts of God the Creator meant for everyone, and above all to save mankind from the danger of self-destruction. ... Our duties towards the environment flow from our duties towards the person, considered both individually and in relation to others. Hence I readily encourage efforts to promote a greater sense of ecological responsibility which, as I indicated in my Encyclical "Caritas in Veritate", would safeguard an authentic "human ecology" and thus forcefully reaffirm the inviolability of human life at every stage and in every condition, the dignity of the person and the unique mission of the family, where one is trained in love of neighbour and respect for nature.

  On the other hand, a correct understanding of the relationship between man and the environment will not end by absolutising nature or by considering it more important than the human person. If the Church's Magisterium expresses grave misgivings about notions of the environment inspired by eco-centrism and bio-centrism, it is because such notions eliminate the difference of identity and worth between the human person and other living things. In the name of a supposedly egalitarian vision of the "dignity" of all living creatures, such notions end up abolishing the distinctiveness and superior role of human beings. They also open the way to a new pantheism tinged with neo-paganism, which would see the source of man's salvation in nature alone, understood in purely naturalistic terms.

  If you want to cultivate peace, protect creation. The quest for peace by people of good will surely would become easier if all acknowledge the indivisible relationship between God, human beings and the whole of creation. In the light of divine Revelation and in fidelity to the Church's Tradition, Christians have their own contribution to make. They contemplate the cosmos and its marvels in light of the creative work of the Father and the redemptive work of Christ, who by His death and resurrection has reconciled with God "all things, whether on earth or in heaven".

 

MOTU PROPRIO: VARIATIONS TO THE CODE OF CANON LAW

VATICAN CITY, 15 DEC 2009 (VIS) - Made public today was Benedict XVI's Motu Proprio, "Omnium in mentem". The document is dated 26 October 2009 and contains two variations to the Code of Canon Law (CIC), variations which have long been the object of study by dicasteries of the Roman Curia and by national episcopal conferences.

  The document published today contains five articles modifying canons 1008, 1009, 1086, 1117 and 1124. According to an explanatory note by Archbishop Francesco Coccopalmerio, president of the Pontifical Council for Legislative Texts, these variations "concern two separate questions: adapting the text of the canons that define the ministerial function of deacons to the relative text in the Catechism of the Catholic church (1581), and suppressing a subordinate clause in three canons concerning marriage, which experience has shown to be inappropriate".

  The variation to the text of canon 1008 will now limit itself to affirming that "those who receive the Sacrament of Orders are destined to serve the People of God with a new and specific title", while canon 1009 "will be given an additional third paragraph in which it is specified that the minister constituted into the Order of the episcopate or the priesthood receives the mission and power to act in the person of Christ the Head, while deacons receive the faculty to serve the People of God in the diaconates of the liturgy, of the Word and of charity".

  Archbishop Coccopalmerio's note then goes on to explain that the other changes contained in the Motu Proprio all concern the elimination of the clause "actus formalis defectionis ab Ecclesia Catholica" contained in canons 1086 para. 1, 1117 and 1124. This clause, "following much study, was held to be unnecessary and inappropriate", he writes.

  "From the time the Code of Canon Law came into effect in the year 1983 until the moment of the coming into effect of this Motu Proprio, Catholics who had abandoned the Catholic Church by means of a formal act were not obliged to follow the canonical form of celebration for the validity of marriage (canon 1117), nor were they bound by the impediment concerning marriage to the non-baptised (canon 1086 para. 1), nor did they suffer the prohibition on marrying non-Catholic Christians (canon 1124). The abovementioned clause contained in these three canons represented an exception ... to another more general norm of ecclesiastical legislation according to which all those baptised in the Catholic Church or received into her are bound to observe ecclesiastical laws (canon 11).

  "With the coming into effect of the new Motu Proprio", Archbishop Coccopalmerio adds, "canon 11 of the Code of Canon Law reacquires its full force as concerns the contents of the canons thus modified, even in cases were there has been a formal abandonment. Hence, in order to regularise any unions that may have been made in the non-observance of these rules it will be necessary to have recourse, if possible, to the ordinary means Canon Law offers for such cases: dispensation from the impediment, sanation, etc".

 

OTHER PONTIFICAL ACTS

VATICAN CITY, 15 DEC 2009 (VIS) - The Holy Father:

 - Accepted the resignation from the pastoral care of the archdiocese of Pretoria, South Africa, and from the office of military ordinary for South Africa, presented by Archbishop Paul Mandla Khumalo C.M.M., in accordance with canon 401 para. 2 of the Code of Canon Law.

 - Appointed Bishop Bernard Unabali, auxiliary of Bougainville, Papua New Guinea, as bishop of the same diocese (area 10,660, population 195,600, Catholics 158,000, priests 27, religious 86). He succeeds Bishop Henk Kronenberg S.M., whose resignation from the pastoral care of the same diocese the Holy Father accepted, upon having reached the age limit.

 - Appointed Fr. William F. Medley of the clergy of the archdiocese of Louisville, U.S.A., pastor of the parish of St. Bernadette, as bishop of Owensboro (area 32,380, population 851,697, Catholics 51,781, priests 104, permanent deacons 4, religious 213), U.S.A. The bishop-elect was born in Loretto, U.S.A. in 1952 and ordained a priest in 1982.

 - Accepted the resignation from the pastoral care of the diocese of Kimberley, South Africa, presented by Bishop Erwin Hecht O.M.I., upon having reached the age limit.

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