St Joan Of Arc "One Of The Strong Women"

During this morning's general audience, celebrated in the Paul VI Hall in the presence of 3,000 people, Holy Father dedicated his catechesis to St. Joan of Arc (1412-1431), whom he described as "one of the 'strong women' who, at the end of the Middle Ages, fearlessly brought the splendid light of the Gospel into the complex events of history".

The life of Joan of Arc, who was born into a prosperous peasant family, took place in the context of the conflict between France and England known as the Hundred Years War. At the age of thirteen, "through the 'voice' of St. Michael the Archangel, Joan felt herself called by the Lord to intensify her Christian life and to act personally to free her people".

She made a vow of virginity and redoubled her prayers, participating in sacramental life with renewed energy. "This young French peasant girl's compassion and commitment in the face of her people's suffering were made even more intense through her mystical relationship with God. One of the most original aspects of her sanctity was this bond between mystical experience and political mission". said Benedict XVI.

Joan's activities began in early 1429 when, overcoming all obstacles, she managed to meet with the French Dauphin, the future King Charles VII. He had her examined by theologians of the University of Poitiers who "delivered a positive judgment, they discovered nothing bad in her, and found her to be a good Christian".

On 22 March of that year Joan dictated a letter to the King of England and his men, who were laying siege to the city of Orleans. "Hers was a proposal of authentic and just peace between two Christian peoples, in the light of the names of Jesus and Mary", said the Holy Father. But the offer was rejected and Joan had to fight for the liberation of the city. Another culminating moment of her endeavours came on 17 July 1429 when King Charles was crowned in Reims.

Joan's passion began on 23 May 1430 when she fell into the hands of her enemies at Compiegne and was taken to the city of Rouen. There a long and dramatic trial was held which concluded with her being condemned to death on 30 May 1431.

The trial was presided by two ecclesiastical judges, Bishop Pierre Cauchon and the inquisitor Jean le Maistre, but in fact it was conducted by a group of theologians from the University of Paris. These "French ecclesiastics, having made political choices opposed to those of Joan, were predisposed to hold negative views of her person and mission. The trial was a dark page in the history of sanctity, but also a shining page in the mystery of the Church which is, ... 'at the same time holy and always in need of being purified'".

"Unlike the saintly theologians who illuminated the University of Paris, such as St. Bonaventure, St. Thomas Aquinas and Blessed Duns Scotus, ... the judges were theologians who lacked the charity and humility to see the work of God in this young girl. Jesus' words come to mind, according to which the mysteries of God are revealed to those who have the hearts of children, but hidden from the wise and intelligent. Thus Joan's judges were radically incapable of understanding her, of seeing the beauty of her soul", the Pope said.

Joan died at the stake on 30 May 1431, holding a crucifix in her hands and invoking the name of Jesus. Twenty-five years later a trial of nullification, instituted by Pope Callixtus III, "concluded with a solemn sentence nullifying the condemnation and ... highlighting Joan of Arc's innocence and perfect faithfulness to the Church. Much later, in 1920, she was canonised by Pope Benedict XV".

"The Name of Jesus invoked by this saint in the last instants of her earthly life was as the continual breath of her soul, ... the centre of her entire life", the Holy Father explained. "This saint understood that Love embraces all things of God and man, of heaven and earth, of the Church and the world. ... Liberating her people was an act of human justice, which Joan performed in charity, for love of Jesus, hers is a beautiful example of sanctity for lay people involved in political life, especially in the most difficult situations".

"Joan saw in Jesus all the reality of the Church, the 'Church triumphant' in heaven and the 'Church militant' on earth. In her own words, 'Our Lord and the Church are one'. This affirmation ... takes on a truly heroic aspect in the context of the trial, in the face of her judges, men of the Church who persecuted and condemned her".

"With her shining witness St. Joan of Arc invites us to the highest degree of Christian life, making prayer the motif of our days, having complete trust in achieving the will of God whatever it may be, living in charity without favouritisms or limitations, and finding in the Love of Jesus, as she did, a profound love for His Church".

Possenti Society Blast Anti-Gun Catholic Church Bureaucrats

The St. Gabriel Possenti Society, Inc. today ripped into gun prohibitionists in the Catholic Church hierarchy and suggested gun owners place spent cartridge casings in collection baskets as an initial form of protest.

Society chairman John M. Snyder said "the forthcoming beatification of Pope John Paul II comes as a welcome spiritual torpedo moving against anti-gun owner Catholic Church bureaucrats."

"It is ironic that Pope Benedict XV's announcement of the May 1 event came as the Catholic News Service proclaimed in an article on gun control that the 'Church firmly, quietly opposes firearms for civilians,'" Snyder added.

"It's ironic because Pope John Paul proclaimed definitively traditional Catholic teaching on the right and even the obligation, including killing an aggressor, of self-defense. He did this in his 1995 encyclical Evangelium Vitae. The late pope cited the Catechism of the Catholic Church # 2265 that '...legitimate defense can be not only a right but a grave duty for someone responsible for another's life, the common good of the family or of the state.' Pope John Paul stated, 'Unfortunately, it happens that the need to render the aggressor incapable of causing harm sometimes involves taking his life.'"

Snyder said "anti-gun church officials would render people incapable of defending themselves or others. It's hard to tell if these people are wicked or just plain stupid. It is hypocritical for Church officials to proclaim doctrinally respect for the right to life on the one hand and then, on the other hand, promote or support policies the implementation of which would render the defense or protection of life an impossibility.

"Devout Catholic firearm owners can let church officials at various levels know what they think of certain Vatican officials' inanity and hypocrisy. There are many ways to do this. One would be to place spent cartridge casings, preferably with primers removed, in church collection envelopes and collection baskets and in bishops' envelope solicitations for contributions. It would be good to remind them of Christ's statement, 'if you don't have a sword, sell your cloak and buy one.'" (Luke 22:36)

St. Gabriel Possenti used handguns without injuring a single human being to rescue villagers of Isola del Gran Sasso, Italy in 1860 from a gang of marauders. (www.youtube.com/watch?v=xXNE2jBaL9o) Pope Benedict XV canonized him in 1920. The international, interdenominational Society seeks his official Vatican designation as Patron of Handgunners. It highlights historical, philosophical and theological bases for legitimate self-defense.

CNW

Invoking The Gift Of Full Communion

In his general audience, held this morning in the Paul VI Hall, the Pope dedicated his catechesis to the Week of Prayer for Christian Unity, which is taking place from 18 to 25 January and during which "all those who believe in Christ are invited to come together in prayer, so as to bear witness to the profound ties that unite them and to invoke the gift of full communion".

The Holy Father remarked on "the providential fact that prayer is at the centre of the journey to unity. This", he said, "reminds us once again that unity cannot be a product of mere human efforts, is its above all a gift of God. ... We do not 'construct' unity, God 'constructs' it, it comes from Him, from the mystery of the Trinity".

Benedict recalled how the theme chosen for this year's Week of Prayer "refers to the experience of the first Christian community in Jerusalem, as described in the Acts of the Apostles: 'They devoted themselves to the Apostles' teaching and fellowship, to the breaking of bread and the prayers'".

This quotation identifies "four characteristics defining the first Christian community of Jerusalem", he said, "which still act as pillars for the life of all Christian communities, and constitute the solid foundation on which to continue to construct the visible unity of the Church".

Commenting on the first of these characteristics, the Pope noted that, "even today, the community of believers recognises the norms of its own faith in that reference to the teaching of the Apostles. All efforts to build unity among Christians must, then, involve increasing faithfulness to the 'depositum fidei' handed down to us by the Apostles".

The Holy Father then turned to the second element, "fraternal communion, ... the most tangible expression of unity between disciples and the Lord, especially for the outside world. ... The history of the ecumenical movement has been marked by difficulties and doubts, but it is also a history of fraternity, of co-operation and of human and spiritual sharing, which has significantly altered relations among believers in the Lord Jesus. We are all committed to continuing this journey".

On the subject of the third characteristic, "the breaking of bread", the Holy Father noted that "communion in Christ's sacrifice is the pinnacle of our union with God and, therefore, it also represents the completeness of the unity of Christ's disciples, full communion". In this context he noted also how "the impossibility of sharing the same Eucharist ... also gives a penitential dimension to our prayers. This must be a reason for ever more generous commitment on everyone's part so that, having removed the obstacles to full communion, the day may come when it will be possible to gather around the table of the Lord, together breaking the Eucharistic bread and drinking from the same chalice.

"Finally", he added, "prayer was the fourth characteristic of the early Church inJerusalem ... Prayer also means opening ourselves to the fraternity that stems from our being children of the one heavenly Father; it means being ready for forgiveness and reconciliation".

"Like the first Christian community of Jerusalem, on the basis of what we already share we must offer a powerful witness - well-founded spiritually and well-supported by reason - of the one God Who revealed Himself and speaks to us in Christ, in order to be bring a message which guides and illuminates the path of modern man, who often lacks clear points of reference. It is important, then, to increase our mutual love every day, striving to overcome the barriers that still exist between Christians, in the knowledge that true inner unity does exist among people who follow the Lord. We must collaborate as much as possible, working together on outstanding questions and, above all, aware that we need the Lord's help on this journey. He must still help us a lot because without Him, alone, without 'abiding in Him', we can do nothing".

VIS

Apology Needed For Catholic Scientists

Recent writings commenting on Dignitas Personae regarding the use of aborted fetal and embryonic cells by researchers are under fire by pro-life group, Children of God for Life. Executive Director, Debi Vinnedge who has praised the 2008 document approved by Pope Benedict XVI for its precise teachings on immoral research, says the writer owes Catholic scientists an apology.

The problem began with a brief in December 2010, May Researchers Use "Biological Material" Unjustly Obtained? (see culture-of-life.org//content/view/684/111/) in which Senior Fellow William E. May opined on Sections 34 and 35 of the Church directive.

Mr. May contended that Dignitas Personae provides "exceptions" allowing researchers to use "illicitly obtained biological materials". However, a careful reading of the Church instruction states the complete opposite.

A second article appeared in ZENIT January 12, 2011 as a question that was answered by Mr. May, titled Using Vaccines Obtained From Intentionally Aborted Human Embryos – Further Clarification Needed for Parents, Researchers. www.zenit.org/article-31437?l=english

"Mr. May uses the same concluding arguments in both articles, citing Dignitas Personae, yet the two are completely different situations," stated Ms. Vinnedge. "And in each one, he is misstating the facts."

In both publications May cites from the writings by Christian Brugger, who opines that Dignitas Personae and the Pontifical Academy for Life's, Moral Reflections on Vaccines Prepared from Cells Derived from Aborted Human Fetuses do not provide sufficient guidelines for researchers using aborted fetal or embryonic cell lines.

In three of its eight pages, that document expounded on their use by researchers, physicians and parents, concluding it was illicit for researchers. Parents, on the other hand, who have no voice in the decision to use aborted fetal cell lines in vaccine production, might have proportionate reasons to do so.

Incredibly, May states these cell lines could "provide great benefit to unborn humans," thus concluding it is morally licit for researchers to use them under Dignitas Personae's "exceptions."

"There are no "exceptions" for researchers, as moral options exist," noted Vinnedge. "It's unfortunate Mr. May thinks otherwise, because many Catholic scientists are taking the Church teachings to heart and turning to moral research."

Vinnedge has written an eight page response to May's article titled, Twisting the Truth on Dignitas Personae, www.cogforlife.org/dp.pdf citing the unambiguous proof of the Church teaching in both documents.

Christian Newswire