lifesitenews--2020-03-19--Clergymen recommend perfect contrition and spiritual communion in times of coronavirus

March 19 , 2020 ( LifeSiteNews ) – Two clergymen – a priest and a deacon – both tell LifeSiteNews how important it is now for Catholics who can not easily receive the Sacraments from their priests to practice perfect contrition and spiritual communion as a means to stay in the state of grace and to receive special sacramental graces .
Father Paolo D'Angona of Diocese of Roermond ( Netherlands ) wrote a spiritual guide which he gave to LifeSite for publication .
Deacon Nick Donnelly ( Great Britain ) has already published articles on this matter and explains his @ @ @ @ @ @ @ Both clergymen stress that it is important to stay in the state of grace and that there are means to do so in cases of lack of access to the Sacraments .
Herewith , we present both of their statements .
Coronavirus : A spiritual guide for patients in hospitals and quarantine The critical situation that has arisen because of the coronavirus is becoming increasingly acute .
In some places people are under quarantine or similar restrictions .
In Austria , for example , there is already a general , very extensive ban @ @ @ @ @ @ @ according to experts , all this is only the initial stage of a general development which will have extremely serious consequences – also for the possibility of receiving the Holy Sacraments , especially the Sacrament of Penance , Holy Confession .
In this situation it is more than useful to point to [ perfect ] contrition , also called fidelity of love .
Through perfect contrition out of love for God , man can at any time reach the state of sanctifying grace .
Since a person who does not die in the @ @ @ @ @ @ @ heaven , perfect contrition is of the utmost importance .
For all those who are not in the state of grace and do not have the possibility of acquiring the state of grace sacramentally , namely , according to the Church 's teaching , perfect contrition is the only means of salvation .
God alone knows how many people could be saved and have been saved only through perfect contrition .
The following text by Fr .
Alfons Maria Weigl gives a brief and concise explanation of perfect contrition : If you fall @ @ @ @ @ @ @ should I do if I have sinned badly , if I even have to die and can no longer confess ?
Above all , do not despair , but trust and repent !
No one has sunk so low that he could not be saved by the Grace of God and the Blood of Jesus .
Trust in the infinite Divine Mercy that bled for you on the Cross .
Remember that the wounds of the Crucified Savior are the most poignant expression of an infinite love and goodness , and then repent @ @ @ @ @ @ @ for God by praying with holy earnestness : “ My Lord and my God !
I repent of all my sins because I have offended You , the Eternal , Infinite Love and Goodness .
I am determined to live and die according to Your Holy Will .
I love You , O God , with my whole heart , and this is my greatest pain , that I grieve You , Who are all good ; O wash me clean in Your blood.
” Or in short : My Jesus , mercy @ @ @ @ @ @ @ , the thought “ Jesus ” may suffice .
Penetrated by this attitude , you can be reconciled with God at any moment and become a child of God again .
For love destroys sin and brings back grace .
This loyalty of love includes the decision to confess at least the grave sins at the next confession .
But if one could no longer confess , one would still be saved .
From : Most Rev .
Fr .
Alfons Maria Weigl , Gebetsschatz ( published with permission from the Church ) @ @ @ @ @ @ @ coronavirus so seriously is because it is highly infectious and we have no immunity to it , meaning our immune systems do not recognize it as a threat and therefore don ’ t protect our bodies from being hijacked by the virus .
There is no comparison between COVID-19 and seasonal flu because we all have some immunity to the flu virus which is why most of us don ’ t get sick every year from flu .
The last time a highly infectious , new virus emerged was between 1918 and 1919 @ @ @ @ @ @ @ Flu killed 50 million people worldwide .
The rigorous enforcement of social isolation , quarantine in hospital and closure of churches in countries overwhelmed by COVID-19 means that Catholics are being denied access to the sacraments and the pastoral care of priests .
As a deacon I ’ m very aware that in these circumstance the faithful will be understandably anxious about not being able to go to confession , receive Holy Communion or receive the Last Rites if they become critically ill .
This is why I ’ ve been promoting two @ @ @ @ @ @ @ contrition and spiritual communion through which we can receive absolution for our sins ( under certain conditions ) , and the consolation of Eucharistic grace .
In the absence of priests , God in his providence has given us these devotions as a means to receive his saving grace .
Both devotions are officially encouraged by the Church and have been practiced by saints .
In the act of perfect contrition , which is intrinsically related to the sacrament of Confession and in spiritual communion , which is ardently focused on the sacrament @ @ @ @ @ @ @ grace .
It is important that you develop now the habit of making acts of perfect contrition , throughout the day , and especially after an examination of conscience last thing at night .
Then if you become critically ill or in danger of death without the assistance of a priest , you can readily make an act of perfect contrition sure in the knowledge that you have been forgiven your sins and that if you die you will do so in a state of grace .
If you don ’ t die @ @ @ @ @ @ @ as soon as circumstances allow .
Finally , follow the examples of St. Maximilian Kolbe O.F.M.
, and St Pio of Pietrelcina — Padre Pio — who both made ardent acts of spiritual communion throughout the occupations of the day and in the words of Padre Pio , “ Fly with your spirit before the tabernacle , when you ca n't stand before it bodily , and there pour out the ardent longings of your soul and embrace the Beloved of souls , even more than if you had been permitted to receive @ @ @ @ @ @ @ by LifeSite : as Deacon Donnelly has written at Church Militant , this is how one best practices an act of spiritual communion :

Both clergymen stress that it is important to stay in the state of grace and that there are means to do so in cases of lack of access to the Sacraments.
March 19, 2020 (LifeSiteNews) – Two clergymen – a priest and a deacon – both tell LifeSiteNews how important it is now for Catholics who cannot easily receive the Sacraments from their priests to practice perfect contrition and spiritual communion as a means to stay in the state of grace and to receive special sacramental graces. Father Paolo D'Angona of Diocese of Roermond (Netherlands) wrote a spiritual guide that he gave to LifeSite for publication. Deacon Nick Donnelly (Great Britain) has already published articles on this matter and explains his thoughts to us, as well.
Both clergymen stress that it is important to stay in the state of grace and that there are means to do so in cases of lack of access to the Sacraments. Herewith, we present both of their statements.
Father Paolo D'Angona:
Coronavirus: A spiritual guide for patients in hospitals and quarantine
The critical situation that has arisen because of the coronavirus is becoming increasingly acute. In some places people are under quarantine or similar restrictions. In Austria, for example, there is already a general, very extensive ban on leaving the country. However, according to experts, all this is only the initial stage of a general development which will have extremely serious consequences – also for the possibility of receiving the Holy Sacraments, especially the Sacrament of Penance, Holy Confession.
In this situation, it is more than useful to point to perfect contrition, a contrition that is perfect through charity. Through perfect contrition out of love for God, man can at any time reach the state of sanctifying grace. Since a person who does not die in the state of grace cannot go to heaven, perfect contrition is of the utmost importance. For all those who are not in the state of grace and do not have the possibility of acquiring the state of grace sacramentally, namely, according to the Church's teaching, perfect contrition is the only means of salvation. God alone knows how many people could be saved and have been saved only through perfect contrition.
The following text by Fr. Alfons Maria Weigl gives a brief and concise explanation of perfect contrition:
If you fall into sin – then perfect contrition What should I do if I have sinned badly, if I even have to die and can no longer confess? Above all, do not despair, but trust and repent! No one has sunk so low that he could not be saved by the Grace of God and the Blood of Jesus. Trust in the infinite Divine Mercy that bled for you on the Cross. Remember that the wounds of the Crucified Savior are the most poignant expression of an infinite love and goodness, and then repent of all your sins out of love for God by praying with holy earnestness: “My Lord and my God! I repent of all my sins because I have offended You, the Eternal, Infinite Love and Goodness. I am determined to live and die according to Your Holy Will. I love You, O God, with my whole heart, and this is my greatest pain, that I grieve You, Who are all good; O wash me clean in Your blood.” Or in short: My Jesus, mercy. At the moment of greatest danger, the thought “Jesus” may suffice. Penetrated by this attitude, you can be reconciled with God at any moment and become a child of God again. For love destroys sin and brings back grace. This loyalty of love includes the decision to confess at least the grave sins at the next confession. But if one could no longer confess, one would still be saved. From: Most Rev. Fr. Alfons Maria Weigl, Gebetsschatz (published with permission from the Church)
Deacon Nick Donnelly:
The reason why I take the COVID-19 coronavirus so seriously is because it is highly infectious and we have no immunity to it, meaning our immune systems do not recognize it as a threat and therefore don’t protect our bodies from being hijacked by the virus. There is no comparison between COVID-19 and seasonal flu because we all have some immunity to the flu virus which is why most of us don’t get sick every year from flu. The last time a highly infectious, new virus emerged was between 1918 and 1919, and in just two years Spanish Flu killed 50 million people worldwide.
The rigorous enforcement of social isolation, quarantine in hospital and closure of churches in countries overwhelmed by COVID-19 means that Catholics are being denied access to the sacraments and the pastoral care of priests. As a deacon I’m very aware that in these circumstance the faithful will be understandably anxious about not being able to go to confession, receive Holy Communion or receive the Last Rites if they become critically ill. This is why I’ve been promoting two traditional devotions — the act of perfect contrition and spiritual communion through which we can receive absolution for our sins (under certain conditions), and the consolation of Eucharistic grace. In the absence of priests, God in his providence has given us these devotions as a means to receive his saving grace. Both devotions are officially encouraged by the Church and have been practiced by saints.
In the act of perfect contrition, which is intrinsically related to the sacrament of Confession and in spiritual communion, which is ardently focused on the sacrament of the Eucharist we receive his saving grace. It is important that you develop now the habit of making acts of perfect contrition, throughout the day, and especially after an examination of conscience last thing at night. Then if you become critically ill or in danger of death without the assistance of a priest, you can readily make an act of perfect contrition sure in the knowledge that you have been forgiven your sins and that if you die you will do so in a state of grace. If you don’t die then you can make a sacramental confession as soon as circumstances allow.
Finally, follow the examples of St. Maximilian Kolbe O.F.M., and St Pio of Pietrelcina — Padre Pio — who both made ardent acts of spiritual communion throughout the occupations of the day and in the words of Padre Pio, “Fly with your spirit before the tabernacle, when you can't stand before it bodily, and there pour out the ardent longings of your soul and embrace the Beloved of souls, even more than if you had been permitted to receive Him sacramentally.”
As a final note by LifeSite: as Deacon Donnelly has written at Church Militant, this is how one best practices an act of spiritual communion:
The key to spiritual Communion is to grow in your heart a constant desire for the Blessed Sacrament. If you are aware of serious or mortal sin, make an act of perfect contrition. Imagine the sacred words and actions of the Mass or watch online or on TV. Make all those acts of faith, humility, sorrow, adoration, love and desire that you usually express before Holy Communion. Desire, with earnest longing, to receive Our Lord present — Body, Blood, Soul and Divinity — in the Blessed Sacrament. Say this prayer of St. Alphonsus Ligouri: “My Jesus, I believe that You are present in the Blessed Sacrament. I love You above all things, and I desire You in my soul. Since I cannot now receive You sacramentally, come at least spiritually into my heart. As though You are already there, I embrace You and unite myself wholly to You; do not let me ever be separated from You. Amen.” After moments of silent adoration make all those acts of faith, humility, love, thanksgiving and offering that you usually express through prayers after Holy Communion.
Follow Maike Dr. Maike Hickson was born and raised in Germany. She holds a PhD from the University of Hannover, Germany, after having written in Switzerland her doctoral dissertation on the history of Swiss intellectuals before and during World War II. She now lives in the U.S. and is married to Dr. Robert Hickson, and they have been blessed with two beautiful children. She is a happy housewife who likes to write articles when time permits. Dr. Hickson published in 2014 a Festschrift, a collection of some thirty essays written by thoughtful authors in honor of her husband upon his 70th birthday, which is entitled A Catholic Witness in Our Time. Hickson has closely followed the papacy of Pope Francis and the developments in the Catholic Church in Germany, and she has been writing articles on religion and politics for U.S. and European publications and websites such as LifeSiteNews, OnePeterFive, The Wanderer, Rorate Caeli, Catholicism.org, Catholic Family News, Christian Order, Notizie Pro-Vita, Corrispondenza Romana, Katholisches.info, Der Dreizehnte, Zeit-Fragen, and Westfalen-Blatt.
Share


lifesitenews--2020-03-19--Italian bishop links Coronavirus to society’s ‘immoral drifts’

March 19 , 2020 ( LifeSiteNews ) – In a remarkable reflection on the coronavirus emergency , Bishop Giampolo Crepaldi of Trieste , Italy , has started to draw lessons from the situation in Italy , blasting the globalist mentality that only seeks “ scientific-technical ” solutions while neglecting the moral issues at stake in a crisis like the one the world is facing .
Bishop Crepaldi ’ s thoughts were originally published this Thursday morning by Vaticanist Marco Tosatti on his blog , Stilum curiae : the Italian text is here .
LifeSite ’ s full English translation of @ @ @ @ @ @ @ readers to see that one bishop , at least , near the epicenter of the Italian epidemic hub of “ COVID 19 , ” is worried about the health and well-being of his flock , but even more so about its “ salvation.
” Remarkably , Bishop Crepaldi linked his approach to the present emergency to the hype around “ Mother Earth.
” He showed that nature is not exempt from catastrophes and that she is not “ only good , ” slamming the “ naturalistic ” and “ pantheistic ” errors of @ @ @ @ @ @ @ planet ’ s main “ polluter.
” “ Nature must be governed by man , and the new pantheistic postmodern ideologies are inhuman , ” he wrote : “ It is not man who must naturalize himself , but nature which must be humanized.
” He also underscored the eternal perspectives of mankind , writing : “ Revelation teaches us that creation is entrusted to man ’ s care and governance for the ultimate goal which is God.
” He said : “ Will this experience with the coronavirus be taken to the @ @ @ @ @ @ @ of the common good ?
As we fight to save the lives of so many people , procured abortion procedures do not stop , the sale of abortion pills , euthanasia practices , the sacrifice of human embryos and many other practices against life and the family do not stop .
Rediscovering the common good and the need for common and concerted participation on its behalf in the fight against the epidemic requires intellectual courage and the will to extend the concept as far as it naturally needs to go.
” Bishop Crepaldi @ @ @ @ @ @ @ which nations need to face crises such as the one we are going through , globalist rejection of the “ principle of subsidiarity ” which requires decisions to be taken at local level as much as possible , and the relation between State and Church at a time when so many churches over the world are being forced into closing masses to the faithful .
“ Political authority weakens the fight against evil , as is also the case with the present epidemic , when it equates Holy Masses with recreational initiatives , @ @ @ @ @ @ @ ” he wrote .
Here below is LifeSite ’ s full translation of Bishop Crepaldi ’ s text , with kind permission from Marco Tosatti of Stilum curiae .
The epidemic linked to the spread of “ COVID-19 ” has a strong impact on many aspects of human coexistence and for this reason it also requires analysis from the point of view of the Social Doctrine of the Church .
Contagion is above all a sanitary situation and this is enough to link it directly to the goal of achieving the common good @ @ @ @ @ @ @ that .
At the same time , it poses the problem of the relationship between man and nature and invites us to overcome the naturalism that is so widespread today ; and I would like to recall that , even without government on the part of man , nature also produces catastrophes and that a nature that is only good and originally free from contamination does not exist .
Secondly , it raises the problem of participation in the common good and solidarity , inviting us to address , on the basis of @ @ @ @ @ @ @ contributions that political and social actors can make to solving this serious problem and to rebuilding normalcy , once the epidemic will be behind us .
It has become clear that these contributions must be interlinked , convergent and coordinated .
The financing of health care , a problem that the coronavirus highlights very clearly , is a central moral issue in the pursuit of the common good .
There is an urgent need to reflect both on the objectives of the health system and on its management and use of resources , @ @ @ @ @ @ @ shows a significant reduction in the funding of health care institutions .
The epidemic is threatening the functionality of productive and economic sectors , and if it continues , it will lead to bankruptcy , unemployment , poverty , social difficulties and conflicts .
The world of work will be subject to major upheavals , new forms of support and solidarity will be needed and drastic choices will have to be made .
The economic issue relates to the credit and monetary issues and , therefore , to Italy 's relations with the @ @ @ @ @ @ @ decisions in these two areas depend in our country .
This again raises the issue of national sovereignty and globalisation , highlighting the need to re-examine globalisation understood as a globalist systemic machine , which can also be very vulnerable precisely because of its rigid and artificial internal interrelationship , so that when a nerve centre is hit , it causes global systemic damage that is difficult to correct .
When lower social levels are removed from sovereignty , all will be swept away .
On the other hand , the coronavirus has @ @ @ @ @ @ @ states , which are unable to cooperate effectively even if they are members of the supranational institutions to which they belong .
Finally , the epidemic has raised the problem of the relationship of the common good with the Catholic religion and the relationship between the State and the Church .
The suspension of Masses and the closure of churches are only some aspects of this problem .
This , then , seems to be the complex picture of the problems posed by the coronavirus epidemic .
These are subjects that challenge the @ @ @ @ @ @ @ this is why our Observatory feels called to propose a reflection , inviting further contributions in this direction .
Benedict XVI 's encyclical Caritas in Veritate , written in 2009 at a time of another crisis , states : “ The current crisis obliges us to re-plan our journey , to set ourselves new rules and to discover new forms of commitment , to build on positive experiences and to reject negative ones .
The crisis thus becomes an opportunity for discernment , in which to shape a new vision for the future @ @ @ @ @ @ @ an opportunity for discernment and it enables us to develop new projects.
” ( n. 21 ) .
Societies were and still are traversed by various ideological forms of naturalism that the experience of this epidemic could correct .
The exaltation of a pure and originally uncontaminated nature of which man was the polluter was untenable ; it is even more so today .
The idea of a Mother Earth originally endowed with its own harmonious equilibrium with whose spirit man would have to connect in order to find the right relationship with @ @ @ @ @ @ @ that this experience could do away with .
Nature must be governed by man , and the new pantheistic ( and not only they ) postmodern ideologies are inhuman .
Nature , in the naturalistic sense of the word , also produces imbalances and illnesses and therefore it must be humanized .
It is not man who must naturalize himself , but nature which must be humanized .
Revelation teaches us that creation is entrusted to man 's care and governance for the ultimate goal which is God .
Man has the right @ @ @ @ @ @ @ to manage the material creation , to govern it and to derive from it what is necessary and useful for the common good .
Creation is entrusted by God to man , to his intervention according to reason and to his capacity for wise domination .
Man is the regulator of creation , not the other way around .
The two meanings of the word “ Salus ” The term “ Salus ” means health , in the sanitary sense of the word , and it also means salvation , in the ethical-spiritual @ @ @ @ @ @ @ experience with the coronavirus shows once again that the two meanings are linked .
Threats to the health of the body induce changes in attitudes , in the way of thinking , in the values to be defended .
They test the moral reference system of society as a whole .
They demand ethically valid behavior , they call into question selfish , disengaged , indifferent , exploitative attitudes .
They highlight forms of heroism in the common fight against contagion and , at the same time , forms of plundering of those @ @ @ @ @ @ @ The fight against contagion requires a moral rebuilding of society in terms of healthy and respectful behavior and solidarity , which is perhaps more important than the rebuilding of resources .
The challenge of physical health is therefore linked to the challenge of moral health .
We need profoundly to rethink the immoral drifts of our society , at all levels .
Often , natural misfortunes are not entirely natural , but have behind them man 's morally disordered attitudes .
The origin of COVID-19 has not yet been definitively clarified ; it @ @ @ @ @ @ @ of natural origin .
But even if its purely natural origin is admitted , its social impact calls into question the community ethic .
The answer is not and will not only be scientific-technical , but also moral .
After the technical response , the serious coronavirus crisis should revive public morality on a new solid foundation .
Ethical participation is necessary because the common good is at stake .
The coronavirus epidemic contradicts all those who have argued that the common good as a moral end does not exist .
If this @ @ @ @ @ @ @ people inside and outside institutions be engaged in and fighting for ?
What commitment would citizens be called upon to make by restraining orders if not a moral commitment to the common good ?
On what basis is it said that a certain behavior is “ mandatory ” at this time ?
Those who have denied the existence of the common good or who have entrusted its implementation to techniques alone , but not to moral commitment for the good , are today contradicted by the facts .
It is the common good @ @ @ @ @ @ @ good that we must all promote .
It is the common good that tells us that the word Salus has two meanings .
Will this experience with the coronavirus be taken to the point of deepening and broadening this notion of the common good ?
As we fight to save the lives of so many people , procured abortion procedures do not stop , the sale of abortion pills , euthanasia practices , the sacrifice of human embryos and many other practices against life and the family do not stop .
Rediscovering the @ @ @ @ @ @ @ and concerted participation on its behalf in the fight against the epidemic requires intellectual courage and the will to extend the concept as far as it naturally needs to go .
Subsidiarity in the fight for health The ongoing mobilization against the spread of the coronavirus has involved many levels of action , sometimes well coordinated , sometimes less so .
There are different tasks that everyone has carried out according to their responsibilities .
Once the storm has passed , it will be possible to take stock of what went wrong in @ @ @ @ @ @ @ rediscover the important principle of subsidiarity in order to apply it better – and to apply it in all areas .
One experience in particular must be valued : subsidiarity must be `` for '' and not a `` prohibition of '' : it must be for the common good and , therefore , it must have an ethical basis and not just a political or functionalist basis ; an ethical foundation based on the natural and finalized order of social life .
This is a promising opportunity to move away from conventional @ @ @ @ @ @ @ An important point now highlighted by the coronavirus crisis is the subsidiary role of credit .
The blockage of large sectors of the economy to ensure greater health security and reduce the spread of the virus is causing an economic crisis , particularly in terms of liquidity , for companies and households .
If the crisis lasts for a long time , a crisis in the circularity of production and consumption is to be expected , with the specter of unemployment .
In the face of these needs , the role of credit @ @ @ @ @ @ @ could redeem itself from its many reprehensible deteriorations of the recent past .
The current experience with coronavirus also forces us to reconsider the two concepts of globalization and national sovereignty .
There is a globalization that sees the entire planet as a “ system ” of rigid connections and articulations , an artificial construction governed by insiders , a series of seemingly unshakeable communicating vessels .
However , such a concept has also been proved to be weak , because it suffices to strike the system at any given moment in order @ @ @ @ @ @ @ Epidemics can put the health system in crisis ; quarantines put the productive system in crisis , causing the economic system to collapse , poverty and unemployment causing the credit system to run out of fuel , while the weakening of the population exposes it to new epidemics and so on in a series of vicious circles of global proportions .
Until yesterday , globalization presented its splendors and glories of perfect technical-functional functioning , of unquestionable certainties about the obsolescence of States and nations , of the absolute value of the “ @ @ @ @ @ @ @ one religion , one universal morality , one globalist people , one world authority .
But a virus may then be enough to bring down the system , since the non-global levels of response have been deactivated .
Our experience warns us against an “ open society ” understood in this way , both because it is in the hands and power of a few and because a few other hands could bring it down like a house of cards .
This is not to deny the importance of the international collaboration that @ @ @ @ @ @ @ nothing to do with collective , mechanical , automatic and systemic global structures .
The experience of these days has shown once again a divided and ghost-like European Union .
Selfish differences have arisen between Member States rather than cooperation .
Italy has remained isolated , it has been left alone .
The European Commission intervened late and the European Central Bank intervened badly .
Faced with the epidemic , each State took steps to close down .
The resources needed by Italy to deal with the emergency situation , which at other @ @ @ @ @ @ @ for example with the devaluation of the currency , now depend on the decisions of the Union , to which it must bow down .
The coronavirus has definitively demonstrated the artificial nature of the European Union , which has revealed itself incapable of making the States , on which it has been superimposed by acquiring sovereignty , cooperate with each other .
The lack of a moral cement has not been compensated for by an institutional and political cement .
We must take note of this unglamorous end of the European Union @ @ @ @ @ @ @ between European States in the fight for health is also possible outside the supranational political institutions .
The word Salus means , as we have seen , also salvation , and not only health .
Health is not salvation , as the martyrs taught us , but in a certain sense salvation also gives health .
The proper functioning of social life , with its beneficial effects also on health , also needs the salvation promised by religion : `` Man does not develop by his own strength alone '' ( Caritas in @ @ @ @ @ @ @ good is of a moral nature and , as we have said above , this crisis should lead to the rediscovery of this dimension , but morality does not live by its own life , for it is incapable in the final analysis of being its own foundation .
The problem arises here of the essential relationship that political life has with religion , the one that best guarantees the truth of political life .
Political authority weakens the fight against evil , as is also the case with the present epidemic , @ @ @ @ @ @ @ initiatives , thinking that they should be suspended , perhaps even before suspending other forms of gathering which are certainly less important .
Even the Church may be mistaken when she does not affirm , for the same authentic and complete common good , the public necessity of Holy Masses and the openness of churches .
The Church contributes to the fight against the epidemic through the various forms of assistance , aid and solidarity which she knows how to implement , as she has always done in the past in similar cases @ @ @ @ @ @ @ remain very attentive to the religious dimension of its contribution , so that it is not seen as a mere expression of civil society .
This is why it is so important what Pope Francis said when he prayed to the Holy Spirit to give `` pastors the pastoral capacity and discernment necessary to take measures that do not leave the faithful people of God alone .
May the people of God feel accompanied by pastors and the comfort of the Word of God , the sacraments and prayer '' , naturally with @ @ @ @ @ @ @ situation demands .
This coronavirus emergency can be experienced by all “ as if God did not exist ” and in this case the next phase , when the emergency ends , will also apply such a vision of things as a logical continuation .
In this way , however , the link between physical health and the moral and religious health that this painful emergency brought to light will have been forgotten .
If , on the contrary , the need is felt to return to the recognition of God 's place @ @ @ @ @ @ @ between politics and the Catholic religion and between the State and the Church can also take the right path .
The urgency of the current epidemic profoundly challenges the Church 's social doctrine .
It is a heritage of faith and reason which , at the present time , can be of great help in the fight against the infection , a fight which must concern all levels of social and political life .
Above all , it can help with regard to the post-coronavirus .
We need an overarching view that does @ @ @ @ @ @ @ Social life requires coherence and synthesis , especially when difficulties arise .
That is why , in difficulties , people who know how to look in depth and upwards can find solutions and even opportunities to make things better than they were in the past .

March 19, 2020 (LifeSiteNews) – In a remarkable reflection on the coronavirus emergency, Bishop Giampolo Crepaldi of Trieste, Italy, has started to draw lessons from the situation in Italy, blasting the globalist mentality that only seeks “scientific-technical” solutions while neglecting the moral issues at stake in a crisis like the one the world is facing.
Bishop Crepaldi’s thoughts were originally published this Thursday morning by Vaticanist Marco Tosatti on his blog, Stilum curiae: the Italian text is here.
LifeSite’s full English translation of Crepaldi’s text will allow our readers to see that one bishop, at least, near the epicenter of the Italian epidemic hub of “COVID 19,” is worried about the health and well-being of his flock, but even more so about its “salvation.”
Remarkably, Bishop Crepaldi linked his approach to the present emergency to the hype around “Mother Earth.” He showed that nature is not exempt from catastrophes and that she is not “only good,” slamming the “naturalistic” and “pantheistic” errors of those who consider man to be the planet’s main “polluter.”
“Nature must be governed by man, and the new pantheistic postmodern ideologies are inhuman,” he wrote: “It is not man who must naturalize himself, but nature which must be humanized.”
He also underscored the eternal perspectives of mankind, writing: “Revelation teaches us that creation is entrusted to man’s care and governance for the ultimate goal which is God.”
He said: “Will this experience with the coronavirus be taken to the point of deepening and broadening this notion of the common good? As we fight to save the lives of so many people, procured abortion procedures do not stop, the sale of abortion pills, euthanasia practices, the sacrifice of human embryos and many other practices against life and the family do not stop. Rediscovering the common good and the need for common and concerted participation on its behalf in the fight against the epidemic requires intellectual courage and the will to extend the concept as far as it naturally needs to go.”
Bishop Crepaldi also offers deep-going thoughts on national sovereignty which nations need to face crises such as the one we are going through, globalist rejection of the “principle of subsidiarity” which requires decisions to be taken at local level as much as possible, and the relation between State and Church at a time when so many churches over the world are being forced into closing masses to the faithful.
“Political authority weakens the fight against evil, as is also the case with the present epidemic, when it equates Holy Masses with recreational initiatives, thinking that they should be suspended,” he wrote.
Here below is LifeSite’s full translation of Bishop Crepaldi’s text, with kind permission from Marco Tosatti of Stilum curiae.
Full translation of Bishop Crepaldi’s text:
The epidemic linked to the spread of “COVID-19” has a strong impact on many aspects of human coexistence and for this reason it also requires analysis from the point of view of the Social Doctrine of the Church. Contagion is above all a sanitary situation and this is enough to link it directly to the goal of achieving the common good. Health is certainly a part of that. At the same time, it poses the problem of the relationship between man and nature and invites us to overcome the naturalism that is so widespread today; and I would like to recall that, even without government on the part of man, nature also produces catastrophes and that a nature that is only good and originally free from contamination does not exist.
Secondly, it raises the problem of participation in the common good and solidarity, inviting us to address, on the basis of the principle of subsidiarity, the various contributions that political and social actors can make to solving this serious problem and to rebuilding normalcy, once the epidemic will be behind us. It has become clear that these contributions must be interlinked, convergent and coordinated. The financing of health care, a problem that the coronavirus highlights very clearly, is a central moral issue in the pursuit of the common good. There is an urgent need to reflect both on the objectives of the health system and on its management and use of resources, as a review of the recent past shows a significant reduction in the funding of health care institutions. The epidemic is threatening the functionality of productive and economic sectors, and if it continues, it will lead to bankruptcy, unemployment, poverty, social difficulties and conflicts. The world of work will be subject to major upheavals, new forms of support and solidarity will be needed and drastic choices will have to be made.
The economic issue relates to the credit and monetary issues and, therefore, to Italy's relations with the European Union, on which the final decisions in these two areas depend in our country. This again raises the issue of national sovereignty and globalisation, highlighting the need to re-examine globalisation understood as a globalist systemic machine, which can also be very vulnerable precisely because of its rigid and artificial internal interrelationship, so that when a nerve centre is hit, it causes global systemic damage that is difficult to correct. When lower social levels are removed from sovereignty, all will be swept away. On the other hand, the coronavirus has also highlighted the “closures” of states, which are unable to cooperate effectively even if they are members of the supranational institutions to which they belong. Finally, the epidemic has raised the problem of the relationship of the common good with the Catholic religion and the relationship between the State and the Church. The suspension of Masses and the closure of churches are only some aspects of this problem.
This, then, seems to be the complex picture of the problems posed by the coronavirus epidemic. These are subjects that challenge the social doctrine of the Church, and this is why our Observatory feels called to propose a reflection, inviting further contributions in this direction. Benedict XVI's encyclical Caritas in Veritate, written in 2009 at a time of another crisis, states: “The current crisis obliges us to re-plan our journey, to set ourselves new rules and to discover new forms of commitment, to build on positive experiences and to reject negative ones. The crisis thus becomes an opportunity for discernment, in which to shape a new vision for the future In this way, the crisis becomes an opportunity for discernment and it enables us to develop new projects.” (n. 21).
The end of ideological naturalism
Societies were and still are traversed by various ideological forms of naturalism that the experience of this epidemic could correct. The exaltation of a pure and originally uncontaminated nature of which man was the polluter was untenable; it is even more so today. The idea of a Mother Earth originally endowed with its own harmonious equilibrium with whose spirit man would have to connect in order to find the right relationship with things and with himself is an absurdity that this experience could do away with. Nature must be governed by man, and the new pantheistic (and not only they) postmodern ideologies are inhuman. Nature, in the naturalistic sense of the word, also produces imbalances and illnesses and therefore it must be humanized. It is not man who must naturalize himself, but nature which must be humanized.
Revelation teaches us that creation is entrusted to man's care and governance for the ultimate goal which is God. Man has the right, because he has the duty, to manage the material creation, to govern it and to derive from it what is necessary and useful for the common good. Creation is entrusted by God to man, to his intervention according to reason and to his capacity for wise domination. Man is the regulator of creation, not the other way around.
The two meanings of the word “Salus”
The term “Salus” means health, in the sanitary sense of the word, and it also means salvation, in the ethical-spiritual and especially religious sense. The current experience with the coronavirus shows once again that the two meanings are linked. Threats to the health of the body induce changes in attitudes, in the way of thinking, in the values to be defended. They test the moral reference system of society as a whole. They demand ethically valid behavior, they call into question selfish, disengaged, indifferent, exploitative attitudes. They highlight forms of heroism in the common fight against contagion and, at the same time, forms of plundering of those who take advantage of the situation. The fight against contagion requires a moral rebuilding of society in terms of healthy and respectful behavior and solidarity, which is perhaps more important than the rebuilding of resources. The challenge of physical health is therefore linked to the challenge of moral health. We need profoundly to rethink the immoral drifts of our society, at all levels. Often, natural misfortunes are not entirely natural, but have behind them man's morally disordered attitudes. The origin of COVID-19 has not yet been definitively clarified; it may even turn out not to be of natural origin. But even if its purely natural origin is admitted, its social impact calls into question the community ethic. The answer is not and will not only be scientific-technical, but also moral. After the technical response, the serious coronavirus crisis should revive public morality on a new solid foundation.
Contribution to the common good
Ethical participation is necessary because the common good is at stake. The coronavirus epidemic contradicts all those who have argued that the common good as a moral end does not exist. If this were the case, what would all people inside and outside institutions be engaged in and fighting for? What commitment would citizens be called upon to make by restraining orders if not a moral commitment to the common good? On what basis is it said that a certain behavior is “mandatory” at this time? Those who have denied the existence of the common good or who have entrusted its implementation to techniques alone, but not to moral commitment for the good, are today contradicted by the facts. It is the common good that tells us that health is a good that we must all promote. It is the common good that tells us that the word Salus has two meanings.
Will this experience with the coronavirus be taken to the point of deepening and broadening this notion of the common good? As we fight to save the lives of so many people, procured abortion procedures do not stop, the sale of abortion pills, euthanasia practices, the sacrifice of human embryos and many other practices against life and the family do not stop. Rediscovering the common good and the need for common and concerted participation on its behalf in the fight against the epidemic requires intellectual courage and the will to extend the concept as far as it naturally needs to go.
Subsidiarity in the fight for health
The ongoing mobilization against the spread of the coronavirus has involved many levels of action, sometimes well coordinated, sometimes less so. There are different tasks that everyone has carried out according to their responsibilities. Once the storm has passed, it will be possible to take stock of what went wrong in the chain of subsidiarity, and to rediscover the important principle of subsidiarity in order to apply it better – and to apply it in all areas. One experience in particular must be valued: subsidiarity must be “for” and not a “prohibition of”: it must be for the common good and, therefore, it must have an ethical basis and not just a political or functionalist basis; an ethical foundation based on the natural and finalized order of social life. This is a promising opportunity to move away from conventional visions of social values and goals.
An important point now highlighted by the coronavirus crisis is the subsidiary role of credit. The blockage of large sectors of the economy to ensure greater health security and reduce the spread of the virus is causing an economic crisis, particularly in terms of liquidity, for companies and households. If the crisis lasts for a long time, a crisis in the circularity of production and consumption is to be expected, with the specter of unemployment. In the face of these needs, the role of credit can be fundamental and the financial system could redeem itself from its many reprehensible deteriorations of the recent past.
Sovereignty and globalisation
The current experience with coronavirus also forces us to reconsider the two concepts of globalization and national sovereignty. There is a globalization that sees the entire planet as a “system” of rigid connections and articulations, an artificial construction governed by insiders, a series of seemingly unshakeable communicating vessels. However, such a concept has also been proved to be weak, because it suffices to strike the system at any given moment in order to create an avalanche domino effect. Epidemics can put the health system in crisis; quarantines put the productive system in crisis, causing the economic system to collapse, poverty and unemployment causing the credit system to run out of fuel, while the weakening of the population exposes it to new epidemics and so on in a series of vicious circles of global proportions. Until yesterday, globalization presented its splendors and glories of perfect technical-functional functioning, of unquestionable certainties about the obsolescence of States and nations, of the absolute value of the “open society”: one world, one religion, one universal morality, one globalist people, one world authority. But a virus may then be enough to bring down the system, since the non-global levels of response have been deactivated. Our experience warns us against an “open society” understood in this way, both because it is in the hands and power of a few and because a few other hands could bring it down like a house of cards. This is not to deny the importance of the international collaboration that pandemics require, but such collaboration has nothing to do with collective, mechanical, automatic and systemic global structures.
The European Union’s death by coronavirus
The experience of these days has shown once again a divided and ghost-like European Union. Selfish differences have arisen between Member States rather than cooperation. Italy has remained isolated, it has been left alone. The European Commission intervened late and the European Central Bank intervened badly. Faced with the epidemic, each State took steps to close down. The resources needed by Italy to deal with the emergency situation, which at other times would have been its own, for example with the devaluation of the currency, now depend on the decisions of the Union, to which it must bow down.
The coronavirus has definitively demonstrated the artificial nature of the European Union, which has revealed itself incapable of making the States , on which it has been superimposed by acquiring sovereignty, cooperate with each other. The lack of a moral cement has not been compensated for by an institutional and political cement. We must take note of this unglamorous end of the European Union by coronavirus, and realize that cooperation between European States in the fight for health is also possible outside the supranational political institutions.
State and Church
The word Salus means, as we have seen, also salvation, and not only health. Health is not salvation, as the martyrs taught us, but in a certain sense salvation also gives health. The proper functioning of social life, with its beneficial effects also on health, also needs the salvation promised by religion: “Man does not develop by his own strength alone” (Caritas in Veritate, 11).
The common good is of a moral nature and, as we have said above, this crisis should lead to the rediscovery of this dimension, but morality does not live by its own life, for it is incapable in the final analysis of being its own foundation. The problem arises here of the essential relationship that political life has with religion, the one that best guarantees the truth of political life. Political authority weakens the fight against evil, as is also the case with the present epidemic, when it equates Holy Masses with recreational initiatives, thinking that they should be suspended, perhaps even before suspending other forms of gathering which are certainly less important. Even the Church may be mistaken when she does not affirm, for the same authentic and complete common good, the public necessity of Holy Masses and the openness of churches. The Church contributes to the fight against the epidemic through the various forms of assistance, aid and solidarity which she knows how to implement, as she has always done in the past in similar cases. However, it is important to remain very attentive to the religious dimension of its contribution, so that it is not seen as a mere expression of civil society. This is why it is so important what Pope Francis said when he prayed to the Holy Spirit to give “pastors the pastoral capacity and discernment necessary to take measures that do not leave the faithful people of God alone. May the people of God feel accompanied by pastors and the comfort of the Word of God, the sacraments and prayer”, naturally with the common sense and prudence that the situation demands.
This coronavirus emergency can be experienced by all “as if God did not exist” and in this case the next phase, when the emergency ends, will also apply such a vision of things as a logical continuation. In this way, however, the link between physical health and the moral and religious health that this painful emergency brought to light will have been forgotten. If, on the contrary, the need is felt to return to the recognition of God's place in the world, then the relationship between politics and the Catholic religion and between the State and the Church can also take the right path.
The urgency of the current epidemic profoundly challenges the Church's social doctrine. It is a heritage of faith and reason which, at the present time, can be of great help in the fight against the infection, a fight which must concern all levels of social and political life. Above all, it can help with regard to the post-coronavirus. We need an overarching view that does not exclude any really important perspective. Social life requires coherence and synthesis, especially when difficulties arise. That is why, in difficulties, people who know how to look in depth and upwards can find solutions and even opportunities to make things better than they were in the past.
Bishop Giancarlo Crepaldi
Bishop of Trieste, Italy
Share


lifesitenews--2020-03-19--Marvel goes full social justice with transgender New Warrior ‘Snowflake’

March 19 , 2020 ( LifeSiteNews ) – Despite backlash from both fans and comic shop owners over the years , Marvel Comics continues to infuse its superhero offerings with “ woke ” characters and themes , this week announcing its most heavy-handed attempt yet with a new iteration of the teenage hero team the New Warriors .
Marvel announced the relaunch Tuesday in a press release , explaining that the previous members of the team will mentor a new cast of characters , each of whom represents a different cultural theme , such as internet memes or goth subculture @ @ @ @ @ @ @ received the most attention are Snowflake and Safespace , a pair of twins who see the superhero business as a “ post-ironic meditation on using violence to combat bullying.
” “ Snowflake is non-binary and goes by they/them , ” writer and creator Daniel Kibblesmith explained .
“ The connotations of the word 'snowflake ' in our culture right now are something fragile , and this is a character who is turning it into something sharp ” with the power to make ice projectiles shaped like snowflakes .
Both terms are predominantly associated @ @ @ @ @ @ @ particularly the idea that young liberals need to be insulated from contrary ideas that might “ trigger ” them .
But Kibblesmith says his characters adopted them as code names to “ take those words and kind of wear them as badges of honor.
” So far , comic book fans are less than impressed by the new additions to the Marvel Universe : Even the far-left blog The Mary Sue panned the duo , arguing that even as LGBT “ representation ” goes , there “ needs to be a lot more @ @ @ @ @ @ @ Mavel ’ s comic-book business has always been more political than its film side , although the popular Marvel Cinematic Universe franchise is slated to feature same-sex romances in its upcoming films The Eternals and Thor : Love & Thunder .
This is despite the company ’ s poor success with “ social justice warrior ” themes in the past .
In 2018 , Marvel canceled all three of its comic book series that won GLAAD awards the previous year , citing poor sales .
The year before , the publisher faced backlash @ @ @ @ @ @ @ with their content ’ s social-justice emphasis .

Comic book fans don't appear to be excited about non-binary 'Snowflake' and his twin 'Safespace.'
March 19, 2020 (LifeSiteNews) – Despite backlash from both fans and comic shop owners over the years, Marvel Comics continues to infuse its superhero offerings with “woke” characters and themes, this week announcing its most heavy-handed attempt yet with a new iteration of the teenage hero team the New Warriors.
Marvel announced the relaunch Tuesday in a press release, explaining that the previous members of the team will mentor a new cast of characters, each of whom represents a different cultural theme, such as internet memes or goth subculture. But the two who’ve received the most attention are Snowflake and Safespace, a pair of twins who see the superhero business as a “post-ironic meditation on using violence to combat bullying.”
“Snowflake is non-binary and goes by they/them,” writer and creator Daniel Kibblesmith explained. “The connotations of the word 'snowflake' in our culture right now are something fragile, and this is a character who is turning it into something sharp” with the power to make ice projectiles shaped like snowflakes.
Both terms are predominantly associated with political correctness on college campuses, particularly the idea that young liberals need to be insulated from contrary ideas that might “trigger” them. But Kibblesmith says his characters adopted them as code names to “take those words and kind of wear them as badges of honor.”
So far, comic book fans are less than impressed by the new additions to the Marvel Universe:
mfs are named SNOWFLAKE and SAFESPACE this is absolutely bait for the “get woke go broke” people because they know that’s the only way this will get publicity you cannot convince me otherwise pic.twitter.com/YhC89wgHPW — june (@shoe0nhead) March 18, 2020
I watched the video with the writer too and this whole thing stinks of pic.twitter.com/W6jWO1vJ0t — The Booty Call of Cthulhu (@primegundam) March 18, 2020
heres to snowflake and safespace and their long and illustrious career of appearing in like the first four issues of this event comic, then being relegated to background characters, and then reappearing in 15 years time on a “marvels top ten dumbest characters” listicle — Richie Tozier's PR manager (@rorschachisgay) March 18, 2020
Even the far-left blog The Mary Sue panned the duo, arguing that even as LGBT “representation” goes, there “needs to be a lot more thought put into it than this.”
Mavel’s comic-book business has always been more political than its film side, although the popular Marvel Cinematic Universe franchise is slated to feature same-sex romances in its upcoming films The Eternals and Thor: Love & Thunder.
This is despite the company’s poor success with “social justice warrior” themes in the past. In 2018, Marvel canceled all three of its comic book series that won GLAAD awards the previous year, citing poor sales. The year before, the publisher faced backlash from comic retailers for harming their business with their content’s social-justice emphasis.
Share


lifesitenews--2020-03-19--Bishop directs priests to give Communion to faithful outside church during COVID-19 outbreak

FORTH WORTH , Texas , March 19 , 2020 ( LifeSiteNews ) – Bishop Michael F. Olson of Fort Worth , Texas , asked the priests in his diocese to distribute Holy Communion outside of the church during their private Masses in response to the coronavirus epidemic .
At the same time , however , he prohibited the reception of the Eucharist on the tongue .
In a pastoral letter published Wednesday , the bishop announced the cancellation of all public Masses in his diocese .
“ After consultation with my priests and civic officials at local and state levels @ @ @ @ @ @ @ the good of society , I am informing you that Mass will continue to be celebrated at the scheduled times throughout the territory of the Diocese of Fort Worth , but without a congregation physically present in the church , ” Olson wrote .
The bishop asked that priests “ celebrate these Masses assisted by a deacon and server/acolyte for the published intention at the scheduled time in the main sanctuary of the parish church.
” Holy Communion , he explained , will be distributed at the regular part of Mass , but @ @ @ @ @ @ @ spaces after Mass for those who are present in their cars or separated by a safe distance.
” In case of bad weather , “ Holy Communion may be distributed in the church with safe social distancing and without crowding with due respect for the limits on gathering size.
” However , Olson prohibited Catholics from receiving Holy Communion on the tongue “ to prevent the spread of contagion.
” In his March 12 pastoral letter , the bishop had only “ strongly encouraged ” the faithful “ to receive the host in @ @ @ @ @ @ @ out of charity for their neighbor.
” As Peter Kwasniewski , a theology professor and LifeSiteNews columnist , has pointed out , today ’ s way of receiving communion in the hand is not actually reviving some ancient practice .
“ The ancient record bears witness to beliefs and attitudes that would , over time , develop into the longstanding traditional communion praxis of both the Latin West and the Byzantine East , ” Kwasniewski wrote .
“ In the West , Communion on the tongue , kneeling , is the natural and @ @ @ @ @ @ @ Eucharistic piety .
The attempt to turn back the clock to antiquity—an antiquity , moreover , deceptively misrepresented and fictitiously reconstructed—is , in the end , nothing but a Trojan horse for Calvinistic sacramental theology.
” Several dioceses in North America have pointed out that the reception of the Eucharist directly on the tongue is not more dangerous than reception in the hand .
The diocese of Arlington , Virginia , released a statement saying public health experts “ assisting the Diocese have advised that receiving Communion on the tongue does not pose @ @ @ @ @ @ @ receiving Communion on the hand.
” An updated version of that diocesan statement , “ Prevention and Response to the Coronavirus , ” published by The Arlington Catholic Herald , no longer contains that sentence .
The Archdiocese of Portland , Oregon , declared that “ a parish can not ban the reception of Holy Communion on the tongue.
” After consulting two doctors on the question of the manner of receiving Holy Communion , there was agreement “ that done properly the reception of Holy Communion on the tongue or in the @ @ @ @ @ @ @ risk.
” “ The risk of touching the tongue and passing the saliva on to others is obviously a danger however the chance of touching someone ’ s hand is equally probable and one ’ s hands have a greater exposure to germs , ” the archdiocese ’ s statement pointed out .
Bishop Joseph Strickland of Tyler , Texas , also emphasized the equal risk .
“ The manner of receiving the host ( in the hand or on the tongue ) is the choice of each individual communicant .
Both methods @ @ @ @ @ @ @ so it is important for ministers of Communion to exercise good hygiene , ” the bishop wrote in his temporary regulations .
In the Diocese of Springfield , Illinois , Bishop Thomas Paprocki stated that the reception of Communion on the tongue “ is very sanitary when done properly.
” San Francisco Archbishop Salvatore Cordileone emphasized that germs can be spread “ just as easily by hand-to-hand contact as by hand-to-mouth contact.
” Accordingly , those distributing Holy Communion “ should try to avoid physical contact with the communicant ... Those who present @ @ @ @ @ @ @ should not be denied their right to receive Communion in this way.
” Bishop Olson of Fort Worth , while prohibiting the reception of Holy Communion on the tongue , emphasized that efforts should be made to give the Eucharist “ to those who are sick and deprived for any reason of Holy Communion in ordinary circumstances.
” He asked priests and deacons older than 60 not to distribute the Eucharist “ for the sake of their health , ” but left the final decision to their own judgment .
The bishop encouraged @ @ @ @ @ @ @ and scheduled periods for individual adoration of the exposed Blessed Sacrament and prayer with scheduled opportunities for Confession behind the screen.
” Regarding the sacrament of the anointing of the sick , Olson said it should be done “ with a cotton stock and not the bare thumb .
The cotton stock is to be burned afterwards .
”

Bishop Michael Olson said that Communion should be given 'in designated spaces after Mass for those who are present in their cars or separated by a safe distance.'
FORTH WORTH, Texas, March 19, 2020 (LifeSiteNews) – Bishop Michael F. Olson of Fort Worth, Texas, asked the priests in his diocese to distribute Holy Communion outside of the church during their private Masses in response to the coronavirus epidemic. At the same time, however, he prohibited the reception of the Eucharist on the tongue.
In a pastoral letter published Wednesday, the bishop announced the cancellation of all public Masses in his diocese.
“After consultation with my priests and civic officials at local and state levels, and in cooperating with them for the good of society, I am informing you that Mass will continue to be celebrated at the scheduled times throughout the territory of the Diocese of Fort Worth, but without a congregation physically present in the church,” Olson wrote.
The bishop asked that priests “celebrate these Masses assisted by a deacon and server/acolyte for the published intention at the scheduled time in the main sanctuary of the parish church.”
Holy Communion, he explained, will be distributed at the regular part of Mass, but outside of the church “in designated spaces after Mass for those who are present in their cars or separated by a safe distance.”
In case of bad weather, “Holy Communion may be distributed in the church with safe social distancing and without crowding with due respect for the limits on gathering size.”
However, Olson prohibited Catholics from receiving Holy Communion on the tongue “to prevent the spread of contagion.”
In his March 12 pastoral letter, the bishop had only “strongly encouraged” the faithful “to receive the host in the ancient form of on the hand out of charity for their neighbor.”
As Peter Kwasniewski, a theology professor and LifeSiteNews columnist, has pointed out, today’s way of receiving communion in the hand is not actually reviving some ancient practice.
“The ancient record bears witness to beliefs and attitudes that would, over time, develop into the longstanding traditional communion praxis of both the Latin West and the Byzantine East,” Kwasniewski wrote.
“In the West, Communion on the tongue, kneeling, is the natural and suitable result of St. Cyril’s Eucharistic piety. The attempt to turn back the clock to antiquity—an antiquity, moreover, deceptively misrepresented and fictitiously reconstructed—is, in the end, nothing but a Trojan horse for Calvinistic sacramental theology.”
Several dioceses in North America have pointed out that the reception of the Eucharist directly on the tongue is not more dangerous than reception in the hand.
The diocese of Arlington, Virginia, released a statement saying public health experts “assisting the Diocese have advised that receiving Communion on the tongue does not pose a greater risk of spreading illness than receiving Communion on the hand.”
An updated version of that diocesan statement, “Prevention and Response to the Coronavirus,” published by The Arlington Catholic Herald, no longer contains that sentence.
The Archdiocese of Portland, Oregon, declared that “a parish cannot ban the reception of Holy Communion on the tongue.”
After consulting two doctors on the question of the manner of receiving Holy Communion, there was agreement “that done properly the reception of Holy Communion on the tongue or in the hand pose a more or less equal risk.”
“The risk of touching the tongue and passing the saliva on to others is obviously a danger however the chance of touching someone’s hand is equally probable and one’s hands have a greater exposure to germs,” the archdiocese’s statement pointed out.
Bishop Joseph Strickland of Tyler, Texas, also emphasized the equal risk.
“The manner of receiving the host (in the hand or on the tongue) is the choice of each individual communicant. Both methods may risk the spread of disease, so it is important for ministers of Communion to exercise good hygiene,” the bishop wrote in his temporary regulations.
In the Diocese of Springfield, Illinois, Bishop Thomas Paprocki stated that the reception of Communion on the tongue “is very sanitary when done properly.”
San Francisco Archbishop Salvatore Cordileone emphasized that germs can be spread “just as easily by hand-to-hand contact as by hand-to-mouth contact.”
Accordingly, those distributing Holy Communion “should try to avoid physical contact with the communicant…Those who present themselves to receive Communion on the tongue should not be denied their right to receive Communion in this way.”
Bishop Olson of Fort Worth, while prohibiting the reception of Holy Communion on the tongue, emphasized that efforts should be made to give the Eucharist “to those who are sick and deprived for any reason of Holy Communion in ordinary circumstances.”
He asked priests and deacons older than 60 not to distribute the Eucharist “for the sake of their health,” but left the final decision to their own judgment.
The bishop encouraged priests to open churches “for published and scheduled periods for individual adoration of the exposed Blessed Sacrament and prayer with scheduled opportunities for Confession behind the screen.”
Regarding the sacrament of the anointing of the sick, Olson said it should be done “with a cotton stock and not the bare thumb. The cotton stock is to be burned afterwards.”
Share


lifesitenews--2020-03-19--U.S. government preparing for possibility of 18-month pandemic

WASHINGTON , D.C. , March 19 , 2020 ( LifeSiteNews ) ― The United States federal government is making preparations in case the local COVID-19 coronavirus epidemic lasts more than 18 months .
Washington ’ s 100 page plan , obtained by news agency CNN , does not assume the epidemic will last over 18 months , but has merely prepared for that contingency .
It is also preparing for “ multiple waves of illness ” to strike the U.S. population .
Most people who contract the Covid-19 virus will have no symptoms or very mild symptoms , but some @ @ @ @ @ @ @ need hospitalization .
The elderly and younger people with other health issues are considered at risk .
Evidence from other nations , particularly Italy , suggests that young people showing no symptoms may be spreading the virus to their elderly relations .
The federal plan , signaling a reversal of President Trump ’ s early policy to downplay the pandemic , is considered necessary to cope with the lack of sufficient medical supplies and personnel .
Dr. Irwin Redlener , 75 , an expert in disaster preparedness , told CNN , “ We @ @ @ @ @ @ @ onslaught on hospitals.
” In a “ moderate outbreak , ” 200,000 Americans will need ICU beds , and 64,000 will need ventilators .
However , the nation ’ s current capacity is fewer than 100,000 beds .
The U.S. has 62,000 ventilators in its hospitals and 8,900 in the national stockpile , but many ventilators are already in use .
Redlener added that the U.S. doesn ’ t have the staff to operate them .
CNN also reported that elective operations are being suspended and hospitals are now rationing their medical supplies @ @ @ @ @ @ @ the COVID-19 coronavirus was discovered two weeks ago , infections in the U.S. have risen to 9,415 .
At least 150 people in America have now died of the disease .
Americans are being asked to be careful of not getting infected and of not spreading the virus to others .
In some places , schools have been closed , bars and restaurants have become delivery-only establishments , and mass gatherings have been banned .
In hard-hit California , some mayors have asked residents to “ shelter in place.
” Every Catholic diocese @ @ @ @ @ @ @ their obligation to attend Sunday Mass and has suspended all public Masses .
During a press briefing yesterday , President Trump likened the struggle to stop the coronavirus from overwhelming the nation ’ s health system to a war .
“ I view it as , in a sense , a wartime president , ” he said .
“ I mean , that ’ s what we ’ re fighting .
It ’ s a war .
… It spread violently .
It ’ s a very , very contagious virus.
” Governor @ @ @ @ @ @ @ this week that he is expecting the number of people needing hospitalization for the coronavirus to peak in a month and a half .
He , too , likened the battle with the virus to a war .
“ This is a war .
This is a long-term war , ” he told his journalist brother Chris Cuomo on March 17 .
“ This is not a few weeks .
We have to get the American people set for it .
They have to get the facts , ” he continued .
“ @ @ @ @ @ @ @ ...
I don ’ t see a curve .
I see a wave .
And the wave is going to break on the healthcare system and , I ’ m telling you , my little brother , it is going to be a tsunami.
” Cuomo said that New York has 3,000 ICU beds , but that New York needs 100,000 .
He wants the Army Corps of Engineers to help build temporary hospitals .
“ We ’ re up to about 900 cases in New York , ” he said .
“ @ @ @ @ @ @ @ basis.
” If someone shows up at a hospital already using a ventilator of his own , New York law currently allows for the hospital to take it away and repurpose it for someone else .
The Washington Post today noted that Conservative pundit Tucker Carlson has been talking more and more about the dangers of the pandemic , which originated in Wuhan , China , since he first mentioned it in January .
According to a recent interview he gave to Vanity Fair magazine , the popular Fox News host went to @ @ @ @ @ @ @ coronavirus posed an “ existential threat ” to the U.S. Carlson blamed the incessant media attacks on President Trump for many Americans ’ refusal to believe that the pandemic is actually a serious threat .
“ So a lot of Trump voters believe that all news about Trump is designed to hurt Trump .
And they ’ re absolutely right about that , ” he said .
“ It ’ s been monomaniacal , the coverage of Trump .
So when the moment came , when there was something that ultimately really didn @ @ @ @ @ @ @ Trump , which is the emergence of a weird new virus from Eastern China , they were trained to believe that all coverage was designed to hurt Trump .
Because that ’ s been true , ” he continued .
“ So it was very hard to convince a lot of those news consumers that this was fundamentally not a political story.
” When asked by his interviewer not to blame the media , Carlson rebelled .
“ Oh , I ’ m definitely blaming the media and very much including Vanity Fair @ @ @ @ @ @ @ in there , ” he said .
“ And I also think , and obviously I think this or I wouldn ’ t have gone there in the first place , that it ’ s part of the role of leaders to look beyond the media and to look at the data that ’ s coming in from the intel agencies—who have also been discredited and justly so—but still , look at the numbers and look at the reports coming in and to make cool and rational judgments about what that means.
” @ @ @ @ @ @ @ to take on the rule of presidential advisor , told the president that the epidemic “ could be really bad.
” “ I said exactly what I ’ ve said on TV , which is [ that ] this could be really bad , ” he informed Vanity Fair .
“ My view is that we may have missed the point where we can control it .
Once you get cases of community transmission , as we have all over the country now , by then it was clear it was happening , @ @ @ @ @ @ @ someone very well who was in the ICU—a personal friend of mine who I had just had dinner with a month and a half ago was in the ICU with double pneumonia and struggling for life .
And so I just want to make it clear this is totally real ; people you know are going to get it .
And I ’ m concerned based on conversations I ’ ve had that we don ’ t have the medical capacity to deal with it .
I think it ’ d be very @ @ @ @ @ @ @ the nature of American life .
”

The U.S. government does not assume the epidemic will last over 18 months, but has merely prepared for that contingency.
PRAYER PLEDGE: Rally around the Cross to end the coronavirus pandemic Sign the petition here.
WASHINGTON, D.C., March 19, 2020 (LifeSiteNews) ― The United States federal government is making preparations in case the local COVID-19 coronavirus epidemic lasts more than 18 months.
Washington’s 100 page plan, obtained by news agency CNN, does not assume the epidemic will last over 18 months, but has merely prepared for that contingency. It is also preparing for “multiple waves of illness” to strike the U.S. population. Most people who contract the Covid-19 virus will have no symptoms or very mild symptoms, but some people will indeed become very sick and need hospitalization. The elderly and younger people with other health issues are considered at risk. Evidence from other nations, particularly Italy, suggests that young people showing no symptoms may be spreading the virus to their elderly relations.
The federal plan, signaling a reversal of President Trump’s early policy to downplay the pandemic, is considered necessary to cope with the lack of sufficient medical supplies and personnel. Dr. Irwin Redlener, 75, an expert in disaster preparedness, told CNN, “We are so incredibly underprepared for a major onslaught on hospitals.”
In a “moderate outbreak,” 200,000 Americans will need ICU beds, and 64,000 will need ventilators. However, the nation’s current capacity is fewer than 100,000 beds. The U.S. has 62,000 ventilators in its hospitals and 8,900 in the national stockpile, but many ventilators are already in use. Redlener added that the U.S. doesn’t have the staff to operate them.
CNN also reported that elective operations are being suspended and hospitals are now rationing their medical supplies.
Since the first American case of the COVID-19 coronavirus was discovered two weeks ago, infections in the U.S. have risen to 9,415. At least 150 people in America have now died of the disease. Americans are being asked to be careful of not getting infected and of not spreading the virus to others. In some places, schools have been closed, bars and restaurants have become delivery-only establishments, and mass gatherings have been banned. In hard-hit California, some mayors have asked residents to “shelter in place.” Every Catholic diocese in the U.S. has dispensed Catholics from their obligation to attend Sunday Mass and has suspended all public Masses.
During a press briefing yesterday, President Trump likened the struggle to stop the coronavirus from overwhelming the nation’s health system to a war.
“I view it as, in a sense, a wartime president,” he said.
“I mean, that’s what we’re fighting. It’s a war. … It spread violently. It’s a very, very contagious virus.”
Governor Andrew Cuomo of New York said earlier this week that he is expecting the number of people needing hospitalization for the coronavirus to peak in a month and a half. He, too, likened the battle with the virus to a war.
“This is a war. This is a long-term war,” he told his journalist brother Chris Cuomo on March 17.
“This is not a few weeks. We have to get the American people set for it. They have to get the facts,” he continued.
“They all talk about flattening the curve… I don’t see a curve. I see a wave. And the wave is going to break on the healthcare system and, I’m telling you, my little brother, it is going to be a tsunami.”
Cuomo said that New York has 3,000 ICU beds, but that New York needs 100,000. He wants the Army Corps of Engineers to help build temporary hospitals.
“We’re up to about 900 cases in New York,” he said. “It’s doubling on a weekly basis.”
Tucker Carlson: I warned Trump about this
Conservative pundit Tucker Carlson has been talking more and more about the dangers of the pandemic, which originated in Wuhan, China, since he first mentioned it in January. According to a recent interview he gave to Vanity Fair magazine, the popular Fox News host went to President Trump to tell him that the coronavirus posed an “existential threat” to the U.S.
Carlson blamed the incessant media attacks on President Trump for many Americans’ refusal to believe that the pandemic is actually a serious threat.
“So a lot of Trump voters believe that all news about Trump is designed to hurt Trump. And they’re absolutely right about that,” he said.
“It’s been monomaniacal, the coverage of Trump. So when the moment came, when there was something that ultimately really didn’t have anything to do with Trump, which is the emergence of a weird new virus from Eastern China, they were trained to believe that all coverage was designed to hurt Trump. Because that’s been true,” he continued.
“So it was very hard to convince a lot of those news consumers that this was fundamentally not a political story.”
When asked by his interviewer not to blame the media, Carlson rebelled.
“Oh, I’m definitely blaming the media and very much including Vanity Fair, and I hope you put that in there,” he said.
“And I also think, and obviously I think this or I wouldn’t have gone there in the first place, that it’s part of the role of leaders to look beyond the media and to look at the data that’s coming in from the intel agencies—who have also been discredited and justly so—but still, look at the numbers and look at the reports coming in and to make cool and rational judgments about what that means.”
Carlson, who said he was reluctant to take on the rule of presidential advisor, told the president that the epidemic “could be really bad.”
“I said exactly what I’ve said on TV, which is [that] this could be really bad,” he informed Vanity Fair.
“My view is that we may have missed the point where we can control it. Once you get cases of community transmission, as we have all over the country now, by then it was clear it was happening,” he continued.
“I know someone very well who was in the ICU—a personal friend of mine who I had just had dinner with a month and a half ago was in the ICU with double pneumonia and struggling for life. And so I just want to make it clear this is totally real; people you know are going to get it. And I’m concerned based on conversations I’ve had that we don’t have the medical capacity to deal with it. I think it’d be very hard to keep it from spreading given the nature of American life.”
Share


lifesitenews--2020-03-19--Why every Catholic should have a devotion to St. Joseph

Formerly Heart to Heart with Mother Miriam , Mother Miriam Live brings you inspiration and solutions for life ’ s @ @ @ @ @ Miriam is a Catholic nun on a mission to bring hope to a world that @ @ @ @ @ let her share that hope and joy with you !
To tune into Mother Miriam @ @ @ @ @ Facebook page here every Monday to Friday at 10am .

Watch Mother Miriam's Live show from 3.19.2020. Today, on the feast of St. Joseph, the father of Jesus, Mother Miriam discusses the importance of a devotion to St. Joseph. Especially for fathers he is a great example an important saint for our devotion.
You can tune in daily at 10 am EST/7 am PST on our Facebook Page.
Subscribe to Mother Miriam Live here.


lifesitenews--2020-03-19--US bishop pleads with priests around the world to provide confession during epidemic

TYLER , Texas , March 19 , 2020 ( LifeSiteNews ) ― A bishop well-known for his defense of Catholic orthodoxy has a message for priests in the midst of the coronavirus epidemic : hear confessions .
Joseph Edward Strickland , 61 , the Bishop of Tyler , Texas begged priests around the world to do what they can to administer the Sacrament of Reconciliation to repentant sinners .
“ Catholic priests of the world ... make yourselves available for Confession observing social distancing & all precautions , ” the bishop wrote this morning on Twitter .
“ This MUST @ @ @ @ @ @ @ many can not receive Communion but hear their Confessions SOMEHOW & their souls will be ready to receive Him when possible.
” Catholics hold that the priest has the power to forgive all sins , acting as God ’ s instrument of mercy .
Confession is integral to Christian life since it cleanses one from deadly sins that would otherwise cut one off from God and the Kingdom of heaven .
Strickland ’ s plea follows the suspension of all public Masses across the United States because of the Covid-19 coronavirus epidemic .
@ @ @ @ @ @ @ .
“ About to hear confessions this morning via drive-thru , ” replied Fr .
Paul-Michael Piega of the Diocese of Austen .
He tweeted a photograph of the blue makeshift confessional he had arranged under a tent in a parking lot .
Fr .
Piega also directed Twitter readers to a live-stream of an Exposition of the Blessed Sacrament in his church , St. Albert the Great .
Other priests in the USA , like Fr .
Scott Holmer of Bowie , Maryland , have made similar arrangements , and photographs of @ @ @ @ @ @ @ making the rounds on social media .
Fr .
Douglas Dietrich of Lincoln , Nebraska is hearing confessions from his office window .
Twitter users voiced their appreciation of Strickland ’ s appeal to priests .
Entrepreneur Eteuati Auvaa responded with a tweet saying , “ Thank you , your Excellency , Bishop Strickland for your clear & proactive leadership at this critical time.
” “ Perhaps God has allowed this diabolical virus to shake up people 's complacency about sin , and its consequences , ” he added .
“ Keep encouraging @ @ @ @ @ @ @ a Catholic grandmother calling herself “ Conquered By Love ” .
“ Just find a way !
I spent 50 yrs encouraging reverence in diocese but confess this is NOT the time to give into histrionics of people who will deny Sanctifying Grace .
I ’ ll pull up in a car and receive the Body and Blood of Christ in my hand , ” she added .
Current guidelines in hard-hit Italy stipulate that people who do not have symptoms of the Covid-19 coronavirus should remain one meter ( roughly 3 ) @ @ @ @ @

'Catholic priests of the world...make yourselves available for Confession observing social distancing & all precautions'
PRAYER PLEDGE: Rally around the daily Rosary to stop the coronavirus Sign the petition here.
TYLER, Texas, March 19, 2020 (LifeSiteNews) ― A bishop well-known for his defense of Catholic orthodoxy has a message for priests in the midst of the coronavirus epidemic: hear confessions.
Joseph Edward Strickland, 61, the Bishop of Tyler, Texas begged priests around the world to do what they can to administer the Sacrament of Reconciliation to repentant sinners.
“Catholic priests of the world…make yourselves available for Confession observing social distancing & all precautions,” the bishop wrote this morning on Twitter.
“This MUST be done. It is tragic that many cannot receive Communion but hear their Confessions SOMEHOW & their souls will be ready to receive Him when possible.”
Catholic priests of the world…make yourselves available for Confession observing social distancing & all precautions. This MUST be done. It is tragic that many cannot receive Communion but hear their Confessions SOMEHOW & their souls will be ready to receive Him when possible. — Bishop J. Strickland (@Bishopoftyler) March 19, 2020
Catholics hold that the priest has the power to forgive all sins, acting as God’s instrument of mercy. Confession is integral to Christian life since it cleanses one from deadly sins that would otherwise cut one off from God and the Kingdom of heaven.
Strickland’s plea follows the suspension of all public Masses across the United States because of the Covid-19 coronavirus epidemic. It did not fall upon deaf ears.
“About to hear confessions this morning via drive-thru,” replied Fr. Paul-Michael Piega of the Diocese of Austen. He tweeted a photograph of the blue makeshift confessional he had arranged under a tent in a parking lot. Fr. Piega also directed Twitter readers to a live-stream of an Exposition of the Blessed Sacrament in his church, St. Albert the Great.
About to hear confessions this morning via drive-thru! pic.twitter.com/YrnQxHdJei — Fr. Paul-Michael Piega (@fatherpiega) March 19, 2020
Other priests in the USA, like Fr. Scott Holmer of Bowie, Maryland, have made similar arrangements, and photographs of brave confessors sitting in parking lots are making the rounds on social media. Fr. Douglas Dietrich of Lincoln, Nebraska is hearing confessions from his office window.
Twitter users voiced their appreciation of Strickland’s appeal to priests.
Entrepreneur Eteuati Auvaa responded with a tweet saying, “Thank you, your Excellency, Bishop Strickland for your clear & proactive leadership at this critical time.”
“Perhaps God has allowed this diabolical virus to shake up people's complacency about sin, and its consequences,” he added.
“Keep encouraging them to find ways,” tweeted a Catholic grandmother calling herself “Conquered By Love”.
“Just find a way! I spent 50 yrs encouraging reverence in diocese but confess this is NOT the time to give into histrionics of people who will deny Sanctifying Grace. I’ll pull up in a car and receive the Body and Blood of Christ in my hand,” she added.
Current guidelines in hard-hit Italy stipulate that people who do not have symptoms of the Covid-19 coronavirus should remain one meter (roughly 3 ) apart in public spaces.
Share


lifesitenews--2020-03-19--It’s time to ‘place all our hope in God’: Vatican’s former doctrine head comments on cor

It’s time to ‘place all our hope in God’: Vatican’s former doctrine head comments on coronavirus

March 19 , 2020 ( LifeSiteNews ) – Cardinal Gerhard Müller , the former Prefect of the Congregation for the Doctrine of the Faith , has written a small spiritual reflection ( see full reflection below ) on the world 's situation since the outbreak of the coronavirus crisis .
He reminds us that as human beings , we are reminded now of our limits , in spite of our medical and other advances .
“ Although the situation is certainly not comparable to the dangers and turmoil of wartime , the experience of helplessness is similar , ” the @ @ @ @ @ @ @ , then , can also become an opportunity to turn to God .
“ There is also a chance , ” he explains , “ to reflect on what is important without our attention being distracted by the many distractions of modern life.
” Cardinal Müller concludes : “ Let us now , during Lent before Easter , place all our hope in God .
His Son is the Servant of God as prophesied in the Old Testament Who ‘ bore our sicknesses and bore our pains.
’ “ And so we confess @ @ @ @ @ @ @ we are healed , ’ ” he adds .
Trust in God in Times of Crisis By Gerhard Cardinal Müller , Rome The life-threatening coronavirus has spread and has taken over almost the entire world .
There is still no vaccine that could prevent the spread of the contagious disease and cure those affected .
Political leaders are taking all measures available to them to protect the population .
They restrict public life and call on people to avoid social contact wherever possible .
The scientists in the laboratories are working intensely to @ @ @ @ @ @ @ , which has already claimed thousands of lives .
Although the situation is certainly not comparable to the dangers and turmoil of wartime , the experience of helplessness is similar .
No one knows if and when it will affect him or if people close to him will be in danger .
As in times of plague and cholera , of failed harvests and famines , we again feel the limits of what is possible .
Everyone knows : the possibilities to protect ourselves from infection are limited .
There is no guarantee @ @ @ @ @ @ @ all people .
We sit at home and pass the time .
Many of us get bored and lack the opportunities for activity at work and in our leisure time .
But when we are thrown back on ourselves in this way , there is also a chance to reflect on what is important without our attention being distracted by the many distractions of modern life .
The believer knows : our life is in God 's hands .
We have no permanent home on earth .
After our death , we must @ @ @ @ @ @ @ our deeds and the whole course of life .
But we can rely on the mercy of God in life and death , if we only commend ourselves to it .
Even if we do everything humanly possible in medicine and use the reason given to us by God to optimize human living conditions , we still reach the limits of our possibilities .
We do not know when , but we know that the hour of farewell from this world will come .
The Apostle Paul has all the misery of humanity @ @ @ @ @ @ @ the young Christian community in Rome : “ I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us .
( ... ) the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God.
” ( Romans 8:18-21 ) .
Let us now , during Lent before Easter , place all our hope in God .
His Son is the Servant of God as prophesied in the Old @ @ @ @ @ @ @ bore our pains.
” And so we confess of Jesus : “ By His wounds we are healed ” ( Isaiah 53:4seq ) .
Let us use the time at home to reflect : Who am I ?
How can I serve the community with my talents in life ?
Do I love God with all my heart and all my soul and do I love my neighbor as myself ?
Do I put my hope in Jesus Christ alone , in life and death ?
Before His Suffering and Death on the @ @ @ @ @ @ @ in their fear and confusion with the words : “ In the world you are in tribulation .
But have courage : I have overcome the world.
” ( John 16:33 ) .

PRAYER PLEDGE: Rally around the daily Rosary to stop the coronavirus Sign the petition here.
March 19, 2020 (LifeSiteNews) – Cardinal Gerhard Müller, the former Prefect of the Congregation for the Doctrine of the Faith, has written a small spiritual reflection (see full reflection below) on the world's situation since the outbreak of the coronavirus crisis.
He reminds us that as human beings, we are reminded now of our limits, in spite of our medical and other advances.
“Although the situation is certainly not comparable to the dangers and turmoil of wartime, the experience of helplessness is similar,” the German cardinal writes.
But this situation, then, can also become an opportunity to turn to God.
“There is also a chance,” he explains, “to reflect on what is important without our attention being distracted by the many distractions of modern life.”
Cardinal Müller concludes: “Let us now, during Lent before Easter, place all our hope in God. His Son is the Servant of God as prophesied in the Old Testament Who ‘bore our sicknesses and bore our pains.’
“And so we confess of Jesus: ‘By His wounds we are healed,’” he adds.
***
Trust in God in Times of Crisis
By Gerhard Cardinal Müller, Rome
The life-threatening coronavirus has spread and has taken over almost the entire world. There is still no vaccine that could prevent the spread of the contagious disease and cure those affected.
Political leaders are taking all measures available to them to protect the population. They restrict public life and call on people to avoid social contact wherever possible. The scientists in the laboratories are working intensely to find an antidote to this insidious disease, which has already claimed thousands of lives.
Although the situation is certainly not comparable to the dangers and turmoil of wartime, the experience of helplessness is similar. No one knows if and when it will affect him or if people close to him will be in danger. As in times of plague and cholera, of failed harvests and famines, we again feel the limits of what is possible. Everyone knows: the possibilities to protect ourselves from infection are limited. There is no guarantee that it will not affect me of all people. We sit at home and pass the time. Many of us get bored and lack the opportunities for activity at work and in our leisure time.
But when we are thrown back on ourselves in this way, there is also a chance to reflect on what is important without our attention being distracted by the many distractions of modern life.
The believer knows: our life is in God's hands. We have no permanent home on earth. After our death, we must answer before God's Judgment Seat for our deeds and the whole course of life. But we can rely on the mercy of God in life and death, if we only commend ourselves to it.
Even if we do everything humanly possible in medicine and use the reason given to us by God to optimize human living conditions, we still reach the limits of our possibilities. We do not know when, but we know that the hour of farewell from this world will come.
The Apostle Paul has all the misery of humanity before his eyes when he writes to the young Christian community in Rome: “I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. (…) the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God.” (Romans 8:18-21).
Let us now, during Lent before Easter, place all our hope in God. His Son is the Servant of God as prophesied in the Old Testament Who “bore our sicknesses and bore our pains.” And so we confess of Jesus: “By His wounds we are healed” (Isaiah 53:4seq).
Let us use the time at home to reflect: Who am I? How can I serve the community with my talents in life? Do I love God with all my heart and all my soul and do I love my neighbor as myself? Do I put my hope in Jesus Christ alone, in life and death?
Before His Suffering and Death on the Cross, Our Lord comforted His disciples in their fear and confusion with the words: “In the world you are in tribulation. But have courage: I have overcome the world.” (John 16:33).
Translation Maike Hickson
Share