TruthBook Religious News Blog

Aug-18-2009
By Catholic News Service

SEOUL, South Korea (CNS) -- South Korean religious leaders have expressed sorrow over the death of Kim Dae-jung, the country's first Catholic president.

Kim was hospitalized in Seoul July 13 with pneumonia. He died around 2 p.m. Aug. 18. He was 85.

Cardinal Nicholas Cheong Jin-suk of Seoul issued a condolence message soon after Kim's death was announced, reported the Asian church news agency UCA News.

The cardinal said Kim, the 2000 Nobel Peace Prize recipient for his efforts at helping North Korea, had dedicated his life to promoting human rights and the democratization of South Korea and had worked for peace on the Korean peninsula.

Cardinal Cheong said Kim forgave his political foes despite the persecutions he suffered, including threats to his life.

The cardinal also praised Kim's faith, quoting him as saying, "With the knowledge that Jesus was crucified for humanity, I could overcome all hardships and trials."

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Labels: Catholicism, faith, Kim Dae-jung, obituary, peace, South Korea

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Friday, August 14, 2009

New study shows current state of vocations to US religious communities

By Chaz Muth
Catholic News Service

WASHINGTON (CNS) -- U.S. Catholic religious communities are attracting more ethnically and culturally diverse members now than in previous generations, according to an in-depth survey released Aug. 11.

The "Study of Recent Vocations to Religious Life" also showed that most U.S. religious communities report diminishing numbers with aging populations, but at the same time indicated those who are choosing religious life today are passionate about it and some orders are cultivating vocations from the millennial generation.

With less than 10 percent of women religious and 25 percent of men religious under the age of 60, it's imperative that U.S. religious communities figure out effective methods of recruitment, said Mercy Sister Mary Bendyna, executive director of the Center for Applied Research in the Apostolate and principal author of the study.

The study -- conducted by CARA, a Georgetown University-based research center, on behalf of the National Religious Vocation Conference, based in Chicago -- surveyed 4,000 men and women who are in formation or newly vowed members.

"Clearly the numbers are diminishing and will be diminishing more in the coming years," Sister Mary told Catholic News Service. "We're aging, and it will impact us more in the coming years, because many of our members in their 60s and 70s are still active in ministries, but that won't be the case in another decade or two."

The study was conducted to find the best methods for religious institutes to attract and retain new members, said Holy Cross Brother Paul Bednarczyk, executive director of the National Religious Vocation Conference, a professional association of religious vocation directors.

"The Internet, DVDs and other media are much more important to this generation, than for those who were connecting to the religious communities in the 1990s," Brother Paul told CNS. "Religious communities definitely have to be present on the Web to connect with their target groups."

Though the numbers in religious orders may be decreasing, the study found that new members are passionate about religious life and that men's and women's communities following more traditional practices have better success attracting younger members today.

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Labels: Catholicism, Chaz Muth, recruitment, vocation

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Friday, June 26, 2009

Vatican’s Celestial Eye, Seeking Not Angels but Data

By GEORGE JOHNSON
Published: June 22, 2009

MOUNT GRAHAM, Ariz. — Fauré’s “Requiem” is playing in the background, followed by the Kronos Quartet. Every so often the music is interrupted by an electromechanical arpeggio — like a jazz riff on a clarinet — as the motors guiding the telescope spin up and down. A night of galaxy gazing is about to begin at the Vatican’s observatory on Mount Graham.
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“Got it. O.K., it’s happy,” says Christopher J. Corbally, the Jesuit priest who is vice director of the Vatican Observatory Research Group, as he sits in the control room making adjustments. The idea is not to watch for omens or angels but to do workmanlike astronomy that fights the perception that science and Catholicism necessarily conflict.

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Labels: astronomy, Catholicism, George Johnson, science, Vatican Advanced Technology Telescope

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Saturday, June 13, 2009

The New Muslim-Catholic Coalition

The New Muslim-Catholic Coalition

The political experts will decide if President Obama's speech at the University of Cairo on June 4 was a factor in the unexpected electoral defeat of Hezbollah in Lebanon's elections on June 7. But while the international effects may be murky, a clear and immediate result of the Cairo speech is its impact on Muslims living in the U.S. Pride about praise of one's religious traditions from political leaders often adds votes and voices within U.S. society. Catholic America should know: this was part of our past journey to inclusion.

But more than a touchy-feely sort of thing is the likelihood that the Cairo speech will produce greater support for socialized health care and an end to Israeli settlements. Those Catholics in America who agree with the bishops and the pope have long supported a universal health care plan and a two-state solution for Palestine and Israel. With the President's speech, Muslims in the U.S. have been invited to make an alliance with Catholics.

Obama's speech aligned the U.S. treatment of Muslims and the Muslim world with the vision of Pope Benedict XVI. That's not my opinion, but one found in the Vatican's newspaper, L'Osservatore Romano and echoed by Archbishop Wilton Gregory who speaks for the U.S. bishops: "Both the pope and president concur that a dialogue of civilizations must supplant the specter of a clash of civilizations ... All Catholic Americans who hope for a more secure world, and peace among the religions, can feel grateful that the president underscored the indispensable role of religion in advancing educational, economic, and scientific goals."

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Labels: Anthony M. Stevens-Arroyo, Catholicism, interfaith, Islam, Israel, Pope Benedict XVI, President Obama

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Friday, May 08, 2009

Catholics lead the exodus

MARK E. RONDEAU, Staff Writer
Posted: 05/04/2009 03:00:24 AM EDT

Monday, May 4
The departure of U.S.-born Roman Catholics from their church is a major factor in the rise of those not affiliated with any religion, as documented by the American Religious Identification Survey, which was released in March.

This crisis exploded into the news in early 2002, after the second of the ARIS surveys in 2001. In Vermont, those identifying as Catholic were 37 percent of adults in the 1990 survey, 38 percent in the 2001 survey and then down to 26 percent in 2008, Silk noted, providing the number for 2001, which wasn't included in the published survey.

A follow-up Pew survey published on April 27 focusing on religious switching asked former Catholics why they had left the faith. This survey offered respondents both a list of reasons to choose from and asked them to explain why they left in their own words. The most chosen response by the religiously unaffiliated from the list was just gradually drifted away from the religion, 71 percent; stopped believing the religion's teachings, 65 percent; "spiritual needs not being met, 43 percent. Other common choices by religiously unaffiliated former Catholics included unhappiness with church teachings on abortion and homosexuality, 56 percent; unhappiness with the treatment of women, 39 percent; and the clergy sexual abuse scandal, 27 percent.

However, there was a difference when religiously unaffiliated Catholics explained their reasons for leaving in their own words. The top reason, at 54 percent of those responding, was disagreement with religious and moral beliefs. While 42 respondents gave reasons for leaving that fell into the broad category of religious institutions, practices and people, only 2 percent of religiously unaffiliated former Catholics listed the clergy sexual abuse crisis as a reason for leaving.

Similarly, 3 percent of former Catholics who had become Protestants listed the clergy sexual abuse crisis as their reason for leaving the Catholic Church. Drifting away from the faith was given by only 4 percent of unaffiliated former Catholics when giving reasons for leaving in their own words.

Labels: ARIS, Catholicism, church, Mark E. Rondeau, priest sex scandal

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Sunday, April 05, 2009

Bishops: Alternative therapy 'superstition'

Some Catholics say the treatment is helpful and positive

By Mary Garrigan, Journal staff | Sunday, April 05, 2009

Defenders of Reiki expressed dismay and disappointment over criticism of the alternative health therapy by U.S. Catholic bishops, who recently called it "unscientific and inappropriate for Catholic institutions."

The U.S. Conference of Catholic Bishops issued guidelines March 24 that said Reiki's medical benefits are unproven by science and inappropriate for Christians because of the spiritual dangers posed. Rapid City Reiki teacher Cynthia Dumdey said she was surprised by those comments, which she called uninformed and unfortunate.

Reiki is usually described as a holistic healing technique, a form of therapeutic touch or a type of "energy medicine" in which a practitioner places hands on the body in certain positions in order to facilitate and manipulate the flow of energy. Reiki teaches that illness is caused by imbalances or disruptions of energy in a person's body.

But in its "Guidelines for Evaluating Reiki as an Alternative Therapy," the USCCB argued that "To use Reiki one would have to accept ... elements that belong neither to Christian faith nor to natural science. Without justification either from Christian faith or natural science, however, a Catholic who puts his or her trust in Reiki would be operating in the realm of superstition, the no-man's-land that is neither faith nor science."

Teresa Withee, a Reiki practitioner and baptized Catholic, said she "very much respects the religion" but disagrees with the bishops' characterization of Reiki as anti-religious or superstitious.

Dumdey is a Reiki master and clinical psychologist who has trained at least 100 people in the three levels of Reiki in the past 19 years. She also routinely gets patient referrals from medical doctors, including Mayo Clinic physicians.

"So they think it's got some medical benefits," she said. "Reiki is an option in many hospitals and hospices around the country. There's a whole field of healing called energy medicine, and a lot of doctors know that if they don't start acknowledging it, they are doing a huge disservice to their patients," she said.

The USCCB said Reiki lacks scientific credibility.

"Reputable scientific studies attesting to the efficacy of Reiki are lacking, as is a plausible scientific explanation as to how it could possibly be efficacious," they state.

Dumdey and Sister Susan Pohl, a Benedictine nun and longtime hospital chaplain, both say the field of quantum physics suggests that Reiki may be much more scientific than anyone knows right now.

"I've been at conferences with quantum physicists who are on the same page as Reiki when it comes to new theories about energy and matter," Dumdey said.

"I think we have to continue exploring quantum physics regarding how the divine can be viewed as an essential part of the mind-body-spirit connection," Pohl said. "Reiki therapy may be one of many avenues to travel in this regard."

Those connections were highlighted by last month's announcement that French physicist Bernard d'Espagnat was awarded the 2009 Templeton Prize, a coveted religion award honoring someone who has made exceptional contributions to affirming life's spiritual dimension through insight, discovery or practical works. D'Espagnat has theorized that quantum physics could provide insights into alternate spiritual realities and has been quoted as saying that recent discoveries may be "signs providing us with some perhaps not entirely misleading glimpses of a higher reality and, therefore, that higher forms of spirituality are fully compatible with what seems to emerge from contemporary physics."

Reiki is frequently described as a form of spiritual healing, and American bishops assert there is a radical difference between Reiki therapy and the healing by divine power in which Christians believe.

Withee, owner of Divine Kneads in Rapid City, said the patient, not the practitioner, is the "healer" in Reiki. "We're just providing the space for that energy work," she said.

For Chantelle Emond, a Reiki practitioner at Integrity Massage in Rapid City, the universal energy of Reiki and the divine energy of God are the same.

"For me, Reiki is just another part of God. My experience of Reiki only amplified my experience of God," she said.

Emond considers Reiki healing and the power of prayer closely related phenomena and believes both can be sent long distances. She was amused by criticism of it as unscientific.

"Can the power of prayer be proven? Please scientifically prove God to me," she said.

Pohl has no formal training in Reiki, but she respects the therapy as a form of stress reduction and a means to enhance overall health and well-being. She's seen it offer relief from the unpleasant side effects of medical treatments. "One Catholic sister I worked with was assigned a special room in her Motherhouse to provide this type of therapy to any who wished to seek some alternative pain remedy. I think Reiki, along with yoga, tai chi, meditation and other energy therapies, have a definite place in the continuing research into the mind-body-spirit connection," Pohl said.

Reiki therapists say the best way to learn about Reiki is to experience it.

"In my experience and in my life, I have received positive benefits from Reiki," said Emond. "But just like any medical therapy, some things work for some people and not for others."

Labels: Catholicism, Mary Garrigan, quantum physics, Reiki

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Thursday, September 04, 2008

Pilgrims Have Their Reasons

Report Reveals Why Youth Came to Sydney

SYDNEY, Australia, SEPT. 1, 2008 (Zenit.org).-

Although a week in Sydney could be attractive for many reasons, those who travelled Down Under for World Youth Day were looking for a spiritual experience and a glimpse of Benedict XVI, reveals a study.

This was revealed in “Pilgrim’s Progress 2008,” a study of the Australian Catholic University and the organizers of World Youth Day 2008 that compiled the experiences of youth day pilgrims before, during and after the event.

Benedict XVI presided at the July 15-20 event, which attracted the largest international crowd of any event in Australia's history. Some 400,000 attended the closing Mass at Randwick Racecourse.

Relying on 12,275 responses from English-speaking pilgrims from 164 countries who took part in Web surveys, and interviews during and after event week, the researchers seek to build an understanding of the spirituality of the pilgrims.

The survey results found that 85% of those attending the event in Sydney were participating their first World Youth Day.

Researcher Michael Mason said the report revealed that what the pilgrims most wanted from the week of activities and pilgrimage was "a spiritual experience and in that context, to see and listen to the Holy Father."

Age gap

Mason reported that pilgrims over 20 showed some marked differences from pilgrims 19 and under.

"The older group was very focused on spiritual values," he said. "They were making sacrifices to take a week out to come to World Youth Day 2008, so they were not messing around. Their spirituality was very full-on and so was their approach to [the event]; they saw it as sacred time.

"The younger group were unabashedly attracted to all the aspects of World Youth Day 2008 which naturally appeal to younger people; they loved the adventure of it, the excitement of being part of a huge youth crowd, travelling to a spectacular city, making new friends, celebrating. It might be a religious occasion, but it had lots of other appeal as well."

"The pilgrims were not just a random collection of younger Catholics; they were special; they took some trouble to get to this gathering; they wanted to be there," he said.

Mason said the biggest motivating factors to attend were: friends who were going, encouragement from others, such as parents and teachers, and personal contact with somebody who had been to a previous youth day.

He also said he was surprised to see such a "strong measure of spirituality among teenagers in this group."

"Nearly half of [the teenagers polled] are regular churchgoers, have a strong faith and a firm sense of Catholic identity."

Labels: Catholicism, Pilgrim’s Progress 2008, Pope Benedict XVI, Sydney, World Youth Day, youth

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Saturday, August 02, 2008

The Catholic "destiny" in China

Many new Christians are a mix of old and new faiths while others are torn between themselves
by Francesco Sisci

BEIJING --

In China, it is now trendy to wear a cross, hanging from a small chain at the neck, fully exposed on the chest.[1] The crosses are made of wood, metal or, sometimes, silver, gold or precious stones. And it is not just about fashion: It may be jewelry, but it is also a religious statement.

Most of the time, when asked about the meaning of the cross, the bearer will answer proudly and clearly: Yes, I am a Christian. Yet, after that, everything becomes blurred. Most people don’t know the difference between being Christian (“jidujiao,” which in China refers to Protestants) and being Catholic (“tianzhujiao”, a totally different word). Nor are they familiar with the various branches of the Protestant faith. A Chinese government estimate puts the total number of “Christians” at 130 million—almost 10 percent of the population and at least five times the percentage of Christians (Protestants and Catholics) there was when the Communists took power in 1949. Even taking into account the population increase, the absolute numbers have grown immensely, up from the original 8 to 9 million.

However, if one takes a closer look at these numbers, little appears to have changed since 1949. The Catholics, even in the rosier estimates, are about 12 to 13 million, or 1 percent of China’s population, the same percentage as in 1949. The rest of the Christians are Protestant or something similar. I conducted a small survey and found that in Italy, where they are free to express themselves, many Chinese migrants are Jehovah’s Witnesses. They are mostly from the Wenzhou area in the Zhejiang province and converted while living in their villages. In one case, a wandering pastor stopped by a home and saved a sick relative through his prayers. In return, the family converted.

In the countryside, there are also many Mormons and Evangelicals. Most just follow whichever pastor they meet out of “yuanfen,”[2] or fate. Many of those pastors are self-taught, having read a translation of the Bible in Chinese. The translation may be not very accurate or done in a scholarly way. To this very weak Biblical background they add their own preaching, which is bound to draw more from the local Chinese lore (non-Christian) than from the Bible, simply because the Bible is not part of Chinese education or tradition. Many pastors mix Christianity with Taoism and Buddhism.

Jehovah’s Witnesses and Mormons are considered to be pseudo-Christians by Catholics. Thus they might be not very different theologically from Hong Xiuquan’s Taipings, the religious sect that almost toppled the Qing dynasty in the middle of the 19th century.

The leader of the rebellion, Hong Xiuquan, claimed to be Jesus Christ’s younger brother and said he had a vision after reading a partial translation of the Bible in Chinese. He organized a movement and a hierarchical Church, in which he was the top leader and his siblings and friends were senior officials. He also edited his own version of the Bible. At its peak, the Taiping was a tightly knit organization with many millions of converts. Some modern Chinese Christians might have sprung out of that old distorted Christian sensibility, while others might be heirs of the highly literate Protestant foreign missionaries who have flocked to China since the 19th century. In contrast to the past, modern Protestants are not organized in a single vertical Church. As far as we know, they do not plan on bringing down the government: They are not rebellious and do not want to establish a new order.

The government, mindful of the history of Taiping, might have been inclined to put down these new Christians. However, the emergence of Falun Gong in 1999 changed the order of priorities.

On April 25 1999, about 10,000 Falun Gong (a Taoist-Buddhist sect) followers surrounded Zhongnanhai, China’s White House, in a show of force to demand greater political clout. China's top leaders had no warning from their security apparatus and were caught completely by surprise. They later found out the protest was organized or abetted by senior security officials. There were suspicions that it might have been part of an attempted putsch supported by the most conservative, xenophobic wing of the Communist party and aimed at stopping the process of reforms.

The Falun Gong were opposed to modern science and medicine. In a line with old Chinese traditions, they claimed that diseases do not exist, that they were just manifestations of sins, and thus without sins, there would be no sickness. The Falun Gong have a very structured organization, modeled after the Communist party with cells, a central committee, and a politburo. They claimed to have 100 million supporters in 1999.

“The fact that so many people believed in this mumbo-jumbo changed the debate in the Party. It proved that it was not that reforms were going too fast; the problem was that reforms were going too slowly.”[3]

Furthermore, it proved that there was a “spiritual market” that was out of the Party’s reach. The Party had forsaken all claims to total “spiritual” answers after Mao’s demise. It had long stopped preaching “dialectic materialism” as some kind of religion, as it did during the Cultural Revolution (1966-1976). This had created a huge spiritual void, and in the early 1980s, China was rife with all kinds of breathing exercises, such as Qigong, with their roots in ancient Chinese tradition. They all assured better health, but many went as far as promising miracles and immortality. The Falun Gong was one of them. People who had now lost all faith in eternal communism and who saw traditional Confucian values shattered by decades of Maoism turned to Qigong. And after the crackdown on Falun Gong many former Qigong practitioners turned their religious interest to Christianity “with Chinese characteristics”—with the blessings of the officials who preferred Christianity to Falun Gong.

In sum, many of these new Chinese Christians are new converts to "modernity," which in China is largely tantamount to “Westernization”—or the American way of life. They pray to Jesus as they eat at MacDonald's or Kentucky Fried Chicken. But just as they can't eat hamburgers every day (and can't digest cheese and can't stand its smell), so they can't take the "pure" overeducated Christianity and even the "purely" American Presbyterians or Evangelicals are hard to swallow. In the same way they add soy sauce or rice vinegar to their food, to Evangelical faith they may add belief in feng shui ("wind and water," traditional Chinese geomancy) and the Yijing (an ancient soothsayers’ manual).

However, as with food, there are real “gourmands” of faith. A whole legion
of Chinese goes to seminaries and devoutly studies Latin to become good priests, Catholic or Protestant. These people take the old Chinese beliefs with a grain of salt: They do not believe in the metaphysical power of feng shui, but accept some of its more physical and "realistic" aspects: Do not reside near to polluted river because the air will be dirty; build your house with back to a high mountain so that it will be protected from cold winds and warmer in winter.

It is important to consider religion in two separate parts. There is the kernel belief in divinity, and there is the cultural wrapping that enables the delivery and acceptance of that belief. These differences are not absolute, and they can be reconciled once the different cultures are fully understood and “translated.” But this translation work has been lagging behind presently.

This is not a theoretical issue—it is critical since it trickles down to present Chinese Catholics, for whom there is a split between the official and underground churches, with lots of people caught in between. This is a political issue, but not only a political issue.

The official Catholics fear of losing their standing, direct contact with the leadership, control of the physical assets of the Church, and power over the hierarchy. The underground Catholics fear of being completely swept under the rug and sacrificed for the official Church. Both know that a time of total freedom has ended.

So far, both groups are de facto independent both from the Chinese government and the Vatican. The official Catholics can have great leeway with the Chinese government claiming they have to be loyal to the religious precepts of the Holy See, and Beijing does little to interfere in the internal life of official Catholics, fearing it could face international opposition for oppressing religious followers. Meanwhile the official Catholics can also keep religious interference from the Holy See at bay claiming they have to follow the government.

The underground Catholics do not obey to the government, as they hardly recognized it; and they were also quite independent of Rome, citing the distance, the particular conditions, and the official persecution.

Over the years, things have grown so confused and messy that there are cases of dioceses with three bishops—one official, one underground, and one “conciliatory”—all fighting with each other.

It is as if parts of the same separated body are all fighting with each other, knowing they will be sewn together again but not knowing how they will to live together.

At the moment, there are two possible solutions. The first is to reach a minimal agreement and then build slowly on successive revisions. This would require sending a nuncio to Beijing to manage all the existing threads. The second solution would be to first reach a comprehensive agreement, then have normalization, and finally send a nuncio to Beijing.

Some middle-ranking officials on both sides, concerned with the actual implementation of the agreement, would prefer the latter. Top leaders might go for the former, as they are interested in benefiting from the broad political fallout of the agreement or starting to sort out practically the local complications of the life of the Chinese Church.

Despite the larger friction, there is growing trust between the two sides. China and the Holy See reached a common agreement for the man who became bishop of Beijing last year, after the demise of Fu Tianshan. Fu had been appointed by the government but not recognized by Rome. Conversely, in 2007, through intense consultations, Beijing and Rome jointly picked young Li Shan (born in 1965) for the prestigious and symbolic position of Bishop of Beijing, virtually the head of the Chinese Catholic Church.

Furthermore, for the first time since the departure of the last nuncio in 1951, the Chinese government agreed to let four Catholic priests celebrate a mass per week during the Olympics. The masses will be in five foreign languages (Italian, Spanish, German, French, and Korean) at three central churches. English-language masses are already celebrated by Chinese priests. The masses are intended for the foreign community that will flock to Beijing during the Olympics and Paralympics period, which lasts until September 20, and thus their political impact can be minimized. However, it is a major political event as the government will concede about 50 occasions (about the total number of masses) to foreign, uncontrollable priests who will preach the Catholic creed in “communist” Beijing. It is clear proof of a new trust between China and the Holy See.

Yet, in the end, both sides are clear that the agreement cannot be just a political barter over small clauses on a piece of paper. Present China is the continuity of a millennial tradition, while Vatican represents the inheritance of only 30 centuries of Western civilization. All the way to the present, in agreement with or opposition to it, the Christian tradition has been largely defined by Rome.

If these two traditions manage to find common cultural grounds and a deeper dialogue, beyond the petty economic or political bartering, relations between China and Western world could be in place.

In the end, what also matters will be finding shared values that go beyond the issue of national integrity, something that was forced onto China by Western powers during colonial times. Before adapting to “modern Western concepts” of a nation-state, China was something close to the American melting pot: You could speak Chinese, you behaved like a Chinese person, and therefore you were Chinese—despite the color of your hair, the color of your skin, or even your accent.

Meanwhile, in the West: “In their rebellion against Christianity, the nations of Europe have exhausted and demoralized themselves. After the catastrophes of the past century, they are neither Christian nor nationalist.”[5]

In China, influential thinkers such as Zhao Tingyang, Huang Ping, Li Xiaoning, Qiao Liang, and Wang Xiangsui are striving to elaborate new doctrines that would go beyond the notion of nation as the post-Westphalian nation-state imposed on China since the 19th century. In this sense, their effort appears parallel to a similar elaboration going on in the USA. However, this is a separate subject that goes beyond the scope of the present article.

This new cultural project should be the real basis for the renewal of international organizations such as the UN, the IMF, et cetera, which are now becoming outdated.

Labels: Catholicism, China, Christianity, church, Falun Gong, Francesco Sisci, Hong Xiuquan, religion