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Pope Asks Do We Live Under Law or As Children of God?

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In his catechesis at the General Audience on Wednesday, Pope Francis said we should ask ourselves if we are still living “under the Law” or if we understand that, having become children of God, we are called to live in love.

Pope Francis was explaining St Paul’s Letter to the Galatians at a General Audience, focusing on St Paul’s understanding of the role of the Law for Christians.

St Paul, he said, “has taught us that the ‘children of the promise,’ – that is, all of us, justified by Jesus Christ – are no longer bound by the Law, but are called to the demanding life-style of the freedom of the Gospel.”

He explained that for St Paul, the acceptance of faith is the turning point both for salvation history as a whole and in our own personal stories. At the heart of faith is the death and resurrection of Jesus, “which Paul preached in order to inspire faith in the Son of God, the source of salvation.”

So, he said, for Christians, there is a period “before becoming believers” and “after receiving the faith”; and there is, therefore, “a ‘before’ and ‘after’ with regard to the Law itself.”

In the period before receiving the faith, being “under the Law” has a negative sense, “as if one is watched and locked up, a kind of preventative custody.” This period, he said, “is perpetuated as long as one lives in sin.”

Law as teacher and guardian

The Law, said Pope Francis, makes us aware of what it means to transgress the law and also makes people aware of their own sin. In a certain sense, it ends up “stimulating the transgression.”

But he went on to explain, using St Paul’s image of the Law as a pedagogue, that while the Law had a “restrictive” function, it also served to protect and support the people of Israel, “it had educated them, disciplined them, and supported them in their weakness.”

So, the Pope said, the Law also had a positive function, that was nonetheless limited in time: when children become adults, they no longer need a guardian. Likewise, “once one has come to faith, the Law exhausts its propaedeutic value and must give way to another authority.”

Considering the role of the law

However, he said, the law still exists and is still important. Pope Francis said the role of the law “deserves to be considered carefully so we do not give way to misunderstandings and take false steps.”

And so, he said, “it is good for us to ask ourselves if we still live in the period in which we need the Law, or if, instead, we are fully aware of having received the grace of becoming children of God so as to live in love.”

It is a good question, he said, and added a second: “Do I despise the Commandments?” He also gave an answer: “No. I observe them, but not as absolutes, because I know that it is Jesus Christ who justifies me.”

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22 Catholic Missionaries Killed in 2021

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The Vatican has released its annual list of Catholic missionaries who died a violent death in 2021, with the majority bearing witness to their faith on the African continent.

Twenty-two missionaries lost their lives across the world this year: 13 priests, 1 religious brother, 2 religious sisters, and 6 lay persons.

Half (11) were killed on the African continent, followed by the Americas (7), then Asia (3), and finally Europe (1).

Baptized missionaries

The data was gathered by Fides News Agency, and was released in a report on New Year’s Eve.

The Vatican agency says it uses the term “missionary” in a broad sense of “all the baptized engaged in the life of the Church who died in a violent way, not only ‘in hatred of the faith’.”

According to Catholic theology, all baptized Christians are missionary disciples, “whatever their position in the Church or their level of instruction in the faith” (EG 120).

African witnesses

Though Europe counted just one murdered missionary, only the killing of Fr. Olivier Maire, SMM, in France made the headlines of the US- and Euro-centric Western press.

The provincial superior of the Montfort Missionaries died at the hands of a Rwandan-born immigrant whom he had been assisting.

Yet, the African continent counted the most missionary deaths, with a total of 11. The most recent was Fr. Luke Adeleke, a diocesan priest killed on Christmas Eve in a remote part of southwestern Nigeria.

Africa’s most populous nation also witnessed the murders of 3 other priests, in areas where lawless bandits often have free reign.

Three missionaries—2 women religious and one layman—lost their lives in South Sudan, while missionaries were also killed in Burkina Faso, the Central African Republic, Uganda, and Angola.

Activists in the Americas

Mexico endured the bulk of missionary-murders in the Americas, with 4 men bearing witness to the faith in blood.

One was an indigenous lay catechist who was an activist campaigning “for respect of human rights in a non-violent way.”

Missionaries also lost their lives in Haiti, Peru, and Venezuela, where a religious brother was killed by a thief in the school in which he taught.

Asian pastoral workers

In Asia, a Filipino priest was shot in the head as he returned to his Seminary on the island of Mindanao.

The tumult in Myanmar left two Catholic laymen dead. Both were killed by snipers as they brought food and humanitarian aid to refugees fleeing the civil conflict.

Though they did not make the list, at least 35 innocent Catholic civilians were massacred on Christmas Eve by army forces.

Countless others killed in the faith

In its annual report, Fides adds that the list is provisory and only includes missionaries whose fates have been independently verified.

The agency says there are countless others whose names will never be known and who “in every corner of the planet suffer and pay for their faith in Jesus Christ with their lives.”

For example, it fails to include another 16 catechists and pastoral workers killed in South Sudan during armed conflicts in 2021, whom the local bishop said were all “targeted and killed by pistol bullets for having spoken the truth with works of peace!”

The report also points to the murder of a young Italian layman who moved to Mexico to live a simple life and help his poor neighbors in any way possible.

As Pope Francis said in Slovakia earlier this year, each of these 22 missionaries died in the name of Jesus, offering “witness born out of love of Him whom they had long contemplated.”

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Humility Embraces Weakness, Leaves Space for Creativity- Pope

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Officials of the Roman Curia met with Pope Francis on Thursday for the annual exchange of Christmas greetings.

The Pope said the audience offers a yearly opportunity to “express our fraternity ‘out loud’” and to reflect on the identity and mission of the Church’s central governing body.

Humility formed the focus of the Pope’s speech, since the King of kings entered the world through precisely that door.

Lepers in need of healing

Pope Francis took the Biblical account of Naaman the Syrian, a military general and leper who sought healing from the prophet Elisha (2 Kgs 5), as an example for a person who covered their disease with bravery and honors.

“We often find this contradiction in our lives: sometimes great gifts are the armour that covers great frailties.”

The Pope said there comes a time in every person’s life when we must set aside the “world’s glory for the fullness of an authentic life.”

When Elisha offered Naaman a simple solution to his problem—stripping off his armour and bathing in the River Jordan—the general hesitates at first, before relenting and descending in humility to find healing.

“Once we strip ourselves of our robes, prerogatives, positions and titles, all of us are lepers in need of healing. Christmas is the living reminder of this realization.”

Humility embraces humanity

Pope Francis then warned against the temptation of “spiritual worldliness” which sets aside humility in favor of “our role, the liturgy, doctrine, and religious devotion.” This leads to vainglory where we dream of glorious undertakings yet spend no time on service or our true mission.

Humility, on the other hand, means “inhabiting” our humanity with “realism, joy, and hope”, while looking on our poverty with the love and tenderness of Jesus.

Pride, as the opposite of humility, burns both our link to the past and our growth in the present and future, leaving us only as barren trunks who neither remember nor are able to give life.

“The humble are those who are concerned not simply with the past, but also with the future, since they know how to look ahead, to spread their branches, remembering the past with gratitude. The humble give life, attract others and push onwards towards the unknown that lies ahead.”

Style of synodality

The Pope went on to note that everyone is called to humility, in the footsteps of Jesus, so as to encounter God, find salvation, and embrace our brothers and sisters.

He recalled the opening of the synodal journey in October, calling the Roman Curia to embrace the conversion toward the “style of synodality” and lead the Church as a witness. Poverty and simplicity of lifestyle, he said, are concrete ways the Curia can lead along the path of humility.

Pope Francis recalled his opening speech of the Synod and the three ways he offered to concretize humility.

“Participation” expressed through co-responsibility, he said, leaves space for creativity to emerge within various Vatican offices. “Authority becomes service when it shares, involves and helps people to grow.”

“Communion” allows us to put Christ back in the centre, encourages healthy working environments, and overcomes the urge to create factions and climb the corporate ladder. “An attitude of service requires, and indeed demands, a good and generous heart, in order to recognize and experience with joy the manifold richness present in the People of God.”

“Mission” opens our hearts to embrace Jesus’ “passion for the poor” and those who languish in material or spiritual need. “The Church also reaches out to the poor because we need them: we need their voice, their presence, their questions and criticisms.”

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Religion

Christmas With No Peace In Bethlehem

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The Latin Patriarch Emeritus of Jerusalem, Michel Sabbah, has urged Christians to acknowledge the little town of Bethlehem as it actually is this Christmas, not as it is depicted in song and tradition.

“Amid the nostalgia and ancient memories of the first Christmas in Bethlehem, there is today a long sustained religious romanticism,” he said. He called that Christmas-time romanticism “understandable…but not realistic.”

“When you celebrate Christmas, remember that in Bethlehem, in Jerusalem, life is not a Christmas life. It is not the blessed life of the new redeemed humanity. The song of the Angels is far away.

“Christmas, every year reminds us that there is no peace on the earth, especially in Jerusalem and Bethlehem, and that we have to make [peace] again,” he said in a greeting to a Pax Romana group based in New York.

He said that in the occupied territories, “everywhere justice is lacking.”

“We know the pain. We taste the daily trauma. Sadly, we know that darkness yet hovers over the Holy Night. We must be the light of Christ,” Patriarch Sabbah said.

“With the focus on the Child Jesus, we must ask anew: What about the Children of Bethlehem, of Palestine? What about the required protection and human security for all God’s children?

“In the face of the [Israeli] occupation and insecurity, children suffer,” he said. “Natural innocence is stolen. Random violence and vulnerability robs mothers of peace for their children in Bethlehem and throughout the Holy Land.”

In an apparent reference to U.N. resolutions and the terms of the Oslo accords that once seemed to offer a two-state solution to the conflict in Israel-Palestine, Patriarch Sabbah said that all the hard decisions have already been made, and only the courage to see them through remain lacking.

He called on political leaders in the United States and Israel to find that courage and urged the members of Pax Romana to press them to do so.

Patriarch Sabbah led the Latin Patriarchate of Jerusalem from 1987 until 2008, the first Palestinian-born patriarch in five centuries.

In 2009, Patriach Sabbah, with other prominent Palestinian Christian leaders, authored the Kairos Palestine Document that described the Israeli occupation of the West Bank territories as a “sin against God and humanity.”

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