Carl E. Olson's Blog, page 75
October 15, 2014
In the Fullness of Time: The Fullness of Family
The 12-Year-Old Jesus in the Temple, by Carl H. Bloch (1869).
In the Fullness of Time: The Fullness of Family | Joseph Keith Woodard, PhD | Homiletic & Pastoral Review
The incident related in the Gospel of Luke, celebrated as the “Finding in the Temple,” has always been troubling. It’s the one and only glimpse we’re given into the “secret life” of the Holy Family. Earlier, we see baby Jesus with Simeon and Anna, redeemed in the Temple when he is 40 days old. Later, we see Jesus of Nazareth at the start of his public ministry, his baptism in the Jordan in his 30th year. In between, we see only this strange incident in the Temple, when Jesus was 12 years old: our one peek into the so-called “hidden years,” 90 percent of our Saviour’s life, when the Mother, Father, and Child all lived as a family. We’re supposed to learn something from the story, yet it seems so paradoxical.
The story is familiar, related with frustrating brevity in Luke (2:42-52): When Jesus was 12, the Holy Family went up to Jerusalem to observe the Passover. After the feast, while his parents were trudging back to Nazareth with friends and neighbors, unbeknownst to them, their son “stayed behind in Jerusalem.” That evening, after a full day’s journey, Mary and Joseph discovered that their boy wasn’t among their traveling kin, and naturally they panicked. They hurried back to Jerusalem, but only after three days do they find him in the Temple, regaling some rabbis during one of the customary rabbinical seminars in the Temple portico.
When his parents finally found him, “they were amazed.” But with truly holy restraint, his father does not cuff him, and his mother merely asks, “Son, why have you treated us so? Look, your father and I have been searching for you, sorrowing.” To which the Son replied, “Why were you looking for me? Didn’t you know that I had to be at my Father’s …?” (The Greek is ambiguous: perhaps his Father’s “house,” or more generally, his Father’s “business.”)
They did not understand what he had said. So he went down with them to Nazareth “and was obedient to them.” His mother “kept all these things in her heart.” And Jesus “grew in wisdom and stature, and in favor with God and man.” And how mysterious is this?
An Extraordinary Synod—In More Ways Than One
Left: Archbishop Zbignevs Stankevics of Riga, Latvia. Center: Pope Francis wipes his eyes at the start of the morning session of the extraordinary Synod of Bishops on the family Oct. 13. Right: Prelates at a morning session. (Photos: CNS photo/Paul Haring)
An Extraordinary Synod—In More Ways Than One | Fr. D. Vincent Twomey, SVD | Catholic World Report
There is nothing very courageous about offering "pastoral" recommendations that fail to challenge a world that still bears the scars of the sexual revolution of the 1960s
This Synod is extraordinary in more ways than one. It is extra-ordinary in the simple sense of being merely preparatory to the actual or ordinary Synod that will take place in twelve months' time.
But the Synod is also extraordinary in the more colloquial sense of the term (i.e. being rather strange). Cardinal Kasper's address to the February Consistory in preparation for the Synod set the agenda. It was widely publicized in various languages and actively promoted by the author in interviews and talks around the world. It expressed his life-long campaign to allow divorced and civilly remarried faithful receive Holy Communion in certain restricted circumstances. He has not come up with one convincing answer to the theological critique that has been made of his essentially casuistic position. The issue of remarried divorcees is a real pastoral problem in Western Europe and North America but is not the only one, nor the most pressing one. And yet it became the focus of an intense pre-synodal debate, distracting attention from more central issues such as widespread cohabitation, child welfare, and pornography in the West, polygamy in Africa, or interreligious marriage in Asia. What is most strange is that the whole area of so-called artificial reproduction (IVF, surrogacy, etc.) never surfaced in any report.
Secondly, the lack of openness and transparency at the Synod is extraordinary. Unlike previous Synods, where summaries of each contributor's paper were made available, and the full texts could be requested, total secrecy was imposed—apart from the (generally impressive) testimonies given by married couples at the opening of each session. The Bishops were informed that their own contributions were the property of the Synod, and so could not be made public. Instead, a "summary" of the day's proceeding was presented by the Holy See's press spokesman accompanied by select Cardinals and Bishops. From the very outset, it became clear to this observer that we were only hearing one side of whatever discussion might have taken place.
Confirmation of the fact that the voice of those who opposed the proposed agenda was ignored or silenced was the secret ballot to elect the moderators of the smaller language group discussions. The majority of those elected were known opponents of Cardinal Kasper's agenda:
St. Teresa of Avila, "a woman extraordinarily gifted, both naturally and supernaturally."
Here are a couple of excerpts from 
Fire Within: St. Teresa of Avila, St. John of the Cross, and the Gospel--On Prayer, the late Fr. Dubay's outstanding study on prayer:
By all accounts, St. Teresa, the foundress from Avila, was a woman extraordinarily gifted, both naturally and supernaturally. In her were combined physical beauty, especially in her youth, and a charm of personality that neither illness nor age diminished. All witnesses seem to agree that she was the type of woman no one can adequately describe in a few pages. She was one of those rare personalities who combine qualities that seem to exclude one another and are seldom found together in one individual. She loved tenderly and affectionately, yet would brook no nonsense from anyone. She possessed both a strong self-image and an astonishing humility. A born leader, she was yet completely obedient to her superiors. She could be a windmill of activity at one time and at another be lost in mystical contemplation. Though she was highly intelligent and amazingly efficient, she gravitated toward simple, humble men and women. (pp. 14-15)
Regarding a woman of prayer and penance who came to visit her, Teresa remarks that "she was so far ahead of me in serving the Lord that I was ashamed to stand in her presence", and she says of the nuns with whom she lived in her first reformed convent that "this house was a paradise of delight for Him. ... I live in their company very, very much ashamed." She was of the opinion that she deserved to be persecuted, and she welcomed even untrue accusations against herself. Foundress though she was, Teresa must have been known widly for choosing to do menial tasks, for that trait comes up more than once in the depositions of her process.
In the very nature of things there is an intimate connection between humility and obedience, and while I am omitting in this sketch many of St. Teresa's heroic virtues, I feel that the latter should be joined to the former. To appreciate both of these virtues in her, we need to recall that she was anything but a timid, passive individual. Diffident people often do not find it difficult to acquiesce to another's decisions either because they are reluctant to assume responsibility for important decisions or because they fear failure and criticism. But as we have noted, Teresa was of an entirely cast of mind: she was full of ideas and abounding in initiative and determination. Criticism bothered her not in the least. Being a born leader, she must have found submitting to another's will naturally irksome. Yet her obedience was legendary. We cannot here detail the many examples of the prompt, joyful carrying out of difficult directions that she must have found extremely painful to her buoyant determination. What she taught, she lived. (p. 27)
And here are some quotes from St. Teresa of Avila (1515-1582), the great Carmelite contemplative, mystic, Saint, and Doctor of the Church, whose feast is celebrated today:
• "There is no stage of prayer so sublime that it isn't necessary to return often to the beginning. Along this path of prayer, self knowledge and the thought of one's sins is the bread with which all palates must be fed no matter how delicate they may be; they cannot be sustained without this bread."
• "It is a dangerous thing to be satisfied with ourselves."
• "Do not be negligent about showing gratitude."
• "Those who in fact risk all for God will find that they have both lost all and gained all."
• "We shouldn't care at all about not having devotion—as I have said—but we ought to thank the Lord who allows us to be desirous of pleasing Him, even though our works may be weak. This method of keeping Christ present with us is beneficial in all stages and is a very safe means of advancing."
• "Everything other than pleasing God is nothing."
• "Our security lies in obedience and refusal to deviate from God's law."
• "Once you are placed in so high a degree as to desire to commune in solitude with God and abandon the pastimes of the world, the most has been done."
• "Teach by works more than by words. ... We must all try to be preachers through our deeds."
• "Mental prayer in my opinion is nothing else than an intimate sharing between friends; it means taking time frequently to be alone with Him who we know loves us. In order than love be true and friendship endure, the wills of the friends must be in accord."
• "I don't know why we are amazed that there are so many evils in the Church since those who are to be the models from which all might copy the virtues are so obscurely fashioned that the spirit of the saints of the past has abandoned the religious communities. May it please the divine Majesty to remedy this as He sees it to be necessary."
• "Now, Lord, now; make the sea calm! May this ship, which is the Church, not always have to journey in a tempest like this."
Those are from the fourth volume of Sermon in a Sentence: A Treasury of Quotations on the Spiritual Life, a series (five, so far) of books featuring quotes fromSt. Thérèse of Lisieux (vol. 1), St. Francis de Sales (vol. 2), St. Catherine of Siena (vol. 3), and St. Thomas Aquinas (vol. 5). The books are edited and arranged by John P. McClernon, who also writes bios of the saints for each book.
On February 2, 2011, Pope Benedict XVI devoted his General Audience to St. Teresa, saying:
It is far from easy to sum up in a few words Teresa’s profound and articulate spirituality. I would like to mention a few essential points. In the first place St Teresa proposes the evangelical virtues as the basis of all Christian and human life and in particular, detachment from possessions, that is, evangelical poverty, and this concerns all of us; love for one another as an essential element of community and social life; humility as love for the truth; determination as a fruit of Christian daring; theological hope, which she describes as the thirst for living water. Then we should not forget the human virtues: affability, truthfulness, modesty, courtesy, cheerfulness, culture.
Secondly, St Teresa proposes a profound harmony with the great biblical figures and eager listening to the word of God. She feels above all closely in tune with the Bride in the Song of Songs and with the Apostle Paul, as well as with Christ in the Passion and with Jesus in the Eucharist. The Saint then stresses how essential prayer is. Praying, she says, “means being on terms of friendship with God frequently conversing in secret with him who, we know, loves us” (Vida 8, 5). St Teresa’s idea coincides with Thomas Aquinas’ definition of theological charity as “amicitia quaedam hominis ad Deum”, a type of human friendship with God, who offered humanity his friendship first; it is from God that the initiative comes (cf. Summa Theologiae II-II, 23, 1).
Prayer is life and develops gradually, in pace with the growth of Christian life: it begins with vocal prayer, passes through interiorization by means of meditation and recollection, until it attains the union of love with Christ and with the Holy Trinity. Obviously, in the development of prayer climbing to the highest steps does not mean abandoning the previous type of prayer. Rather, it is a gradual deepening of the relationship with God that envelops the whole of life.
Rather than a pedagogy Teresa’s is a true “mystagogy” of prayer: she teaches those who read her works how to pray by praying with them. Indeed, she often interrupts her account or exposition with a prayerful outburst.
Here are some of the resources from Ignatius Press relating to St. Teresa of Avila:
• Fire Within: Teresa of Avila, John of the Cross and the Gospel on Prayer, by Fr. Thomas Dubay, S.M.
• Drink of the Stream: Prayers of Carmelites , compiled by Penny Hickey
• Teresa of Avila: Personality and Prayer , a DVD series by Fr. Dubay
• St. Teresa of Avila , an ambitious mini-series shot in Spain
October 14, 2014
Cardinal Burke: Synod's mid-term report "lacks a solid foundation in the Sacred Scriptures and the Magisterium"
U.S. Cardinal Raymond L. Burke, prefect of the Supreme Court of the Apostolic Signature, walks with Alice and Jeff Heinzen of Menomonie, Wis., as they leave the morning session of the extraordinary Synod of Bishops on the family at the Vatican Oct. 9. (CNS photo/Paul Haring)
Cardinal Burke: Synod's mid-term report "lacks a solid foundation in the Sacred Scriptures and the Magisterium" | CWR Staff | Catholic World Report
The Prefect of the Supreme Tribunal of the Apostolic Signatura says that a statement from Pope Francis "is long overdue"
Yesterday's presentation of the mid-term report (Relatio post disceptationem) of the Extraordinary Synod of Bishops on the Family was met with a remarkable level of interest among both Catholic and non-Catholic media outlets. The Vatican Radio site, in its introduction to the document, stated in part:
In the mid-term report the Synod Fathers speak of how it's the task of the Church to recognize those seeds of the Word that have spread beyond its visible and sacramental boundaries. They appeal to the "law of graduality," as a reflection of the way God reached out to humanity and led His people forward step by step.
Reaction to the report ranged from positive declarations of "a Shift in Tone Toward Gays and Divorce" (New York Times) to more pessimistic assessments. Mary Jo Anderson, reporting for Catholic World Report from Rome, remarked, "The Extraordinary Synod on the Family is at its midpoint and certain degrees of separation are clear: There is a divorce over divorce, remarriage, and Communion."
Cardinal Raymond Burke, prefect of the Supreme Tribunal of the Apostolic Signatura and a contributor with four other cardinals (and four additional scholars) to the new book, Remaining in the Truth of Christ: Marriage and Communion in the Catholic Church (Ignatius Press), has expressed concern over several aspects of the Synod, including the push for changes in the handling of Communion for divorced and remarried Catholics and the way that information about the Synod is being, in his words, "manipulated".
Cardinal Burke responded late yesterday to questions from Carl E. Olson, editor of Catholic World Report, about his concerns, his view of the mid-term report, and why he thinks a statement from Pope Francis is "long overdue".
CWR: In what way is information about what is happening in the Synod being either manipulated or only partially reported and made public?
October 13, 2014
Catholic Medical Professionals Urged to Evangelize Culture with Courage
Cardinal Raymond L. Burke praises Catholic physicians' "noble mission" to uphold their faith in the service of medicine in Sept. 25 speech at the Catholic Medical Association's 83rd annual educational conference in Orlando, Fla. (CNS photo/Jacque Brund)
Catholic Medical Professionals Urged to Evangelize Culture with Courage | Mary Jo Anderson | CWR
The Catholic Medical Association’s annual conference offered encouragement and fellowship for medical professionals in an often-hostile field.
More than 600 Catholic medical professionals, priests, and bishops gathered in Orlando, Florida for the Catholic Medical Association’s 83rd educational conference, September 25-27. This year’s theme, “Courage in Medicine: Defending and Proclaiming the Faith in the New Evangelization,” asked doctors to “examine the grave threats posed by radical and progressive secularization of our society and its impact on the practice of medicine.”
Speakers chosen from medicine, law, journalism, and theology were invited to “highlight the ways in which healthcare professionals are on the front lines of a battle between good and evil—a battle that has raged throughout all of salvation history and that is still waged daily in the choices made by Catholic physicians.” Doctors, nurses, and counselors see first-hand the dehumanizing ravages of modern medical ethics where even euthanasia and “gender reassignment” surgery are approved medical services.
Peter Morrow, MD, president-elect of CMA and chair of the conference, reminded members that Catholic professionals “bear public moral witness to the critical medical issues of our time.” Members, drawn from 86 regional guilds, accepted the challenge as an urgent call to evangelization within their disciplines.
Cardinal Raymond Burke opened the conference with a spirited call to faith under fire, titled “Physicians as Standard Bearers in the New Evangelization.” The cardinal urged medical professionals to live their convictions, a “noble mission,” in the front-line battle against the redefinition of marriage, eugenics, gender theory, euthanasia, and research that destroys human embryos.
"Past and Present Conceptions of Tradition: Looking at the Synod on the Family"
Past and Present Conceptions of Tradition: Looking at the Synod on the Family | Joshua Brotherton | HPR
“Tradition” is one of the most important concepts in Christianity, and yet, it is a term very often misunderstood among Catholics, let alone other Christians.
I propose that this is precisely why the Extraordinary Synod on the Family, which was convened on October 5th, is inciting fear in some and elation in others.
There are two competing views of tradition that underlie such emotional reactions. The frenzied speculation about the synod does not merely reflect authentic concern with the issues at hand, but it reflects, perhaps even more so, prior fundamental theological commitments. The “conservative” view, sometimes termed “traditional” or “classical,” relies on scholastic ideas regarding tradition, such as that constituted simply (or primarily) by the “unanimous” consent of the Church Fathers and by the conciliar decrees. The “progressive” view, sometimes termed “liberal” or “modern,” is, oftentimes, inspired by the Second Vatican Council, understood in terms of adaptation to the rapidly changing post-Enlightenment world.
While I do not typically like to approach theological questions in political terms (and, quite frankly, artificial), such as “conservative” and “liberal,” in this case, I think “conservative” and “progressive” are the most apt, even though still inadequate, adjectives correctly characterizing two fundamental theological orientations, very much alive and operative in the thoughts of many lay people (and clergy), regardless of the level of catechesis received by each.
It seems, everyone has an opinion on matters such as homosexuality, contraception, admission of the remarried to communion, and other similar issues, and very strong opinions, at that. But the same persons are often unaware of the underlying reasons for why they feel so strongly one way or the other. I suggest that a, if not the, key orientation that is determinative of one’s opinions on these issues (and many more) is his or her prior understanding of tradition, however vague or “subconscious.”
The first mentioned view of tradition, in terms of the unanimous consent of the Fathers, is sometimes also called the “static” view, because it is difficult to conceive of authentic changes or developments in doctrine, as the Church journeys through time, when this view is assumed.
October 11, 2014
The Wedding Feast, the Lamb, and the Kingdom
"Adoration of the Lamb" (1425-29) by Jan van Eyck (WikiArt.org)
A Scriptural Reflection on the Readings for Sunday, October 12, 2014 | Carl E. Olson
Readings:
• Isa 25:6-10a
• Psa 23:1-3a, 3b-4, 5, 6
• Phil 4:12-14, 19-20
• Matt 22:1-14
It is impossible to overstate the importance of marriage as both an institution and a metaphor in the Bible. Marriage is depicted as a sacred bond in which a man and woman enter into a covenantal, nuptial bond and the “two of them become one body” (Gen 2:24). The relationship between God and his people is often depicted as a marriage, especially in the writings of the Old Testament prophets. As the Catechism of the Catholic Church notes, “Seeing God's covenant with Israel in the image of exclusive and faithful married love, the prophets prepared the Chosen People's conscience for a deepened understanding of the unity and indissolubility of marriage” (par 1611).
Many of the prophets—especially Isaiah and Ezekiel—wrote of a future time when God would finally free his people from oppression and suffering, and culminate his covenantal love in a joyful marriage feast. Today’s Old Testament reading is from a section known as “the apocalypse of Isaiah” (Isa 24-27), which describes the coming of God to destroy the enemies of his people and deliver, once and for all, Israel from the forces of evil. Isaiah described a “feast of rich food and choice wines” on Mount Zion in which “all peoples” partake; nations are united and all sorrow has ceased. This is the same wedding feast described by John the Revelator in his Apocalypse: “Let us rejoice and be glad and give him glory. For the wedding day of the Lamb has come, his bride has made herself ready (Rev 19:7ff).
However, in between the Old Testament prophecies and the future fulfillment there is the here and now. Yes, the kingdom is here, but has not yet been fulfilled and completed; the King has come, but has yet to come again in glory for all the world to see and acknowledge as King of kings (Rev 19:11-21).
The kingdom, Jesus told the chief priests and elders, is like a king who “gave a wedding feast for his son.” This invitation was not just a matter of social interest for Jews, but of immense responsibility. Those invited to such a marriage feast made certain their calendar was clear and that they attended. Failure to do so was not just a grave insult, but grounds for severe punishment. It was common for two invitations to be sent: the first to let guests know of the approaching marriage; the second on the cusp of the celebration, which would usually last a full week.
The guests in the parable, however, were indifferent or, even worse, hostile to the servants delivering the invitation. Those who were indifferent, wrote St. Gregory the Great, were caught up in worldly activities. “One person is concerned with earthly toil”, he wrote, “another devoted to the business of this world. Neither takes notice of the mystery of the Lord’s incarnation.” And, he adds, “They are unwilling to live in accordance with it.” The first guests are the people of Israel, blessed with the witness of the prophets, yet mostly unmoved by their message, if not openly antagonistic to it. The angry king—who is, of course, God—destroyed their city, a reference to the destruction of Jerusalem and the temple in A.D. 70.
The invitation to the marriage feast is then extended to whomever the servants can find, a reference to the apostles preaching to the Gentiles. The new Israel, the Church, is aptly described as containing “bad and good alike”. But those who think all goes well at this point are in for a surprise. The king angrily questions a guest who is without a “wedding garment”, and then casts the speechless man into “the darkness outside”. Indifference, again, is a problem, but the deeper issue is that of unworthiness.
Many are called, but it is those who are faithful, filled with charity, “holy and without blemish” (Eph 5:27; cf Matt 7:21), who are chosen. The marriage supper of the Lamb awaits, but we must be clothed with “righteous deeds” (Rev 9:8).
(This "Opening the Word" column originally appeared in the October 9, 2011, edition of Our Sunday Visitor newspaper.)
October 10, 2014
“Lack of confidence in the family is the first cause of the crisis of the family.”
Cardinals and bishops at the extraordinary Synod of Bishops on the family at the Vatican. (CNS photo/Paul Haring)
“Lack of confidence in the family is the first cause of the crisis of the family.”| Carl E. Olson | CWR
Further thoughts on the Synod, reporting on the Synod, and having a long-term perspective
• "The Synod of Bishops on Friday entered its decisive second phase," states a report from CNA/EWTN, "with the formation of small groups which are to come to decisions which will be synthesized into the synod's concluding 'relatio.'" That relatio will provide the basis for what will be discussed next year at the ordinary synod on the family; it will "be presented Oct. 13 by Cardinal Peter Erdo of Esztergom-Budapest, who is serving as general rapporteur for the Synod of Bishops."
John Thavis reports that "Pope Francis has named six additional prelates to help write the revised relatio for the Synod of Bishops, to be released Monday." The six includes Cardinal Donald W. Wuerl, archbishop of Washington, DC; they "will assist Cardinal Peter Erdo, the primary drafter of the relatio, and two other synod officials, in the task of summing up the first week of spirited synod debate in a document that will form the basis for future discussion."
Thavis adds: "At the risk of oversimplifying, they all seem to be on the pope’s wavelength when it comes to promoting pastoral mercy." Because—wink, wink—there are a number of bishops who don't really care about pastoral mercy. They choke on the word "mercy." They hate mercy so much they refuse to dine in French restaurants, for fear they may have to say, "Merci," which apparently sounds a lot like "mercy".
• If that sounds like an overreaction to Thavis' oversimplification, consider the veteran Vatican reporter also wrote, in another post today, that Cardinal Raymond Burke, "has become the 'Dr. No' of this synod..." How so? Because he had the audacity to express concern about how families might be put in positions where they are pressured to condone same-sex relationships and homosexuality. Thavis also takes a jab at some of the married couples, from various Catholic lay movements, who have addressed the synod: "They have endorsed church teachings, saying sexuality should reflect the 'plan of God' and not the consumerist and selfish model of the world. No one doubts their sincerity, but perhaps the synod might have invited some other voices as well." Perhaps Andrew Sullivan? Good grief.
LifeSiteNews.com reports that Cardinal Burke said the following:
October 9, 2014
Ignatius Press presents three new books on Mercy, Truth, Marriage, and Family
Now available from
The Gospel of the Family
J.J. Pérez-Soba
and S. Kampowski
Foreword by
Cardinal George Pell
Softcover, 255 pages
also available as an eBook
Read a sample
$17.95
The Hope of the Family
Gerhard Cardinal Müller
Softcover, 86 pages
also available as an eBook
Read a sample
$10.95
Remaining in the Truth of Christ
Edited by
Robert Dodaro, O.S.A
Softcover, 330 pages
also available as an eBook
Read a sample
$24.95
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Cardinal Burke: Christ’s truth is at the heart of marriage
Cardinal Raymond Burke in the chapel of his residence at the Vatican in June 2012. (CNS photo/Paul Haring)
Cardinal Burke: Christ’s truth is at the heart of marriage | Vatican Radio | Catholic World Report
“It is only in the family that the true sense of who we are as man and woman is taught effectively both by the example of the father and mother.”
“Remaining in the truth of Christ” is at the heart of the Extraordinary Synod on the Family, said Cardinal Raymond Burke, prefect of the Supreme Tribunal of the Apostolic Signatura. With the synod beginning this week, Cardinal Burke sat down with Vatican Radio to talk about his perspectives on the synod, on issues ranging from outreach to those marginalized in difficult marriage situations, as well as the necessity to proclaim the beautiful truth of marriage instituted by God the Father at creation, taught by Christ, and upheld by the Church.
Cardinal Burke was also one of several contributors to a book entitled Remaining in the Truth of Christ, intended to help the synod and the Pope as they work to renew the Church’s commitment to the pastoral care of families.
Vatican Radio: Your Eminence, you recently authored a chapter in a book about the indissolubility of marriage, entitled Remaining in the Truth of Christ. What motivated the book and what is its underlying premise?
Cardinal Raymond Burke: At the extraordinary consistory of cardinals, which was held on February 20 and 21 of this year, Cardinal Walter Kasper gave a lengthy discourse on marriage and the family in which he invited a dialogue about what he had stated in his discourse. A group of us decided to ponder more deeply a number of questions which he raised in his presentation and to respond to them in a systematic way. And thank God, with the help of the general editor, Father Robert Dodaro of the Augustinianum, we were able to put this together as a service to the synod and above all to the Holy Father in his desire to present once again the beauty of the Church’s teaching on marriage and the family.
Vatican Radio: Going into the Extraordinary Synod on the Family, what would you identify as three of the biggest challenges to the Catholic family today?
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