THE MONASTIC VOWS by Archpriest Demetrius Basalygo of Minsk (Russian Orthodox) plus LITTLE VICTORIES by Abbess Euphrosinia (Laptik) of St Elizabeth,s Convent Minsk

my source: St Elizabeth's Convent, Minsk

St Isaac the Syrian once said, «Monasticism is the paradise».

We often think of the paradise as a place somewhere in the sky, but this is not exactly right. The Paradise, the Kingdom of God is first of all a relationship between God and people and the world in the end of history. Essentially, the three monastic vows — chastity, voluntary poverty, and obedience — are a way to describe this relationship.

The Vow of Chastity

The vow of chastity is a way of dealing with people, which implies that I can no longer belong to anyone specific, I have to outgrow my natural affections. I must wrap up the entire world and everyone in it with my love; I have to learn how to love people like Jesus loved them.

The Saviour said that people will not marry in the Kingdom of God. The Kingdom of God is a state of love and unity; it is a place where everyone is fully open to others. The afterlife won't be like a today's good family where there are, for example, a husband and a wife, and they have children, and they have a very special and unique relationship based on love, while they relate to all other people in a different way.

The Kingdom of God is the state of love and unity with everyone. Possibly, this is an answer to the question why we venerate holy families who became monastics in the end of their earthly lives. They had been growing spiritually so well together that they managed to overgrow their personal relationship in the end. Essentially, this is how they fulfilled the Gospel commandment, «If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple» (Luke 14: 26). Those who don't overgrow their natural relationships, those who don't go further than that in their relationships of love and unity, cannot be disciples of Jesus. Every person must become our brother and sister, our mother and father — this is our calling. This is what the Heavenly Kingdom is like.

It seems to me that this is what the vow of chastity is about. If someone says, «It is for Your sake, O Lord, that I have renounced the joys of family life, so it's on You to grant me the entry into the Heavenly Kingdom», this is naïve. On the one hand, we regard this vow as a given, and on the other hand, it is our task to grow in love, in openness, in self-sacrifice for every other person. As long as an individual grows up and overgrows their natural relationships, she becomes a citizen of Heaven right here on earth.

Metropolitan Anthony of Sourozh (Bloom) recounted the story of a novice on Valaam who had had a very difficult obedience of a lumberjack. However, he would refuse to make vows for a long time. When they asked him, «Why? You have been doing your job for so many years!» — he would reply, «I can't be a monk because my heart cannot contain the whole world and everyone in it yet. My heart is too tight». This example may be an answer to the question what exactly the vow of chastity means.

The Vow of Voluntary Poverty

The second monastic vow is that of voluntary poverty. Again, this is something that fits into a description of the Heavenly Kingdom, where there isn't anything we could call ours. You can't but recall a story told by Metropolitan Anthony of Sourozh about a pencil stub he owned, which no one ever wanted to claim, and the feeling of property he discovered in his heart with regard to this apparently normal fact and the struggle he had to endure because of that. Voluntary poverty is a state of mind. Nothing can be separated from the Kingdom of God, from this total self-sacrifice, even this pencil stub. You won't be able to claim anything exclusively for yourself in the Kingdom of God.

The Vow of Obedience

The vow of obedience consists of full openness, absolute trust and loyalty to God. This is how we imitate Christ and his obedience towards God the Father. There is no egoism, egocentrism, selfishness, and therefore no separation and death in God's Kingdom.

Monasticism is a testimony that the Kingdom of God is near and it is already in our midst. However, everyone who walks this path still has to grow in order to implement the Gospel commandments and monastic vows in their own lives so that they become the law they wholeheartedly follow. Perhaps, this is when a person can realise from their own experience that «monasticism is the paradise».

All Christian ascetic practices have the Sacrament of the Eucharist, the Liturgy, as both their beginning and their end, as the revelation, the epiphany and the communion of the life of the age to come. It is through the Liturgy that the Church experiences things that the world has yet to experience when God will be all in all (cf. 1 Cor. 15: 28), when we will be united. The Liturgy is the gift of unity from above. This Sacrament trumps everything that still separates us — time, distance, and death. We become part of the final God's plan about the world; we have unity and communion with God and with all the saints, living and reposed.

This experience of the Church is always the answer to the question of genuine unity, which the world is seeking so desperately and which it cannot find anywhere. The Holy Fathers used to say, «My life is my sister. My salvation is in my neighbour». If we don't understand the experience that brought about these words, we will never understand St Isaac the Syrian who said that monasticism is the paradise. These words will be just another quotation from an outside authority figure, a saint. As long as we don't engage with the experience of life in the Church, expressed in its theology and worship, the words of the saints will remain alien to us.

LITTLE VICTORIES

by Abbess Euphrosinia (Laptik)

my source: St Elizabeth's Convent, Minsk

How can you say something in such a way that people would understand it properly? You may be saying one thing but people would understand it differently.

There are certain points that we fail to appreciate. When you try to talk about them, people hardly comprehend it. For instance, there is a sermon after an akathist but some sisters sit and talk. I know that there is an audio recording. However, you are not listening, you are talking. Why not stand and listen like everyone else?

I believe that these things — these small efforts — mean a lot, even though they appear to be insignificant. If we indulge ourselves too much, we may lose much more. Such behaviour leads to emptiness and weariness. In contrast, the Lord rewards us with joy even for the tiniest victories, which make up a great joy.

The dreams and intentions I had when I came to the Convent have started to materialise only recently. Elder Sophrony (Sakharov) used to say that if you win a thousand times and lose just once, you feel upset but if you lose a thousand times and win only once, you think you are a hero.

I would like each one of you to hear that because this is how we can become more deeply rooted in the Church tradition, which is what we often talk about. The Church has existed for more than two thousand years. We have the Holy Scripture and the Holy Tradition, which is transmitted by word of mouth and helps to preserve the orderly life of the Church and its worship practices.

Why do we look so pathetic in comparison with old ladies? Because they stand the entire service on crutches, while you, although you are still young, are looking for a seat. We don't have less strength than that old lady. She is persevering, whilst we are negligent. The Lord is capable of healing us if we really want it, and if we put more effort into such things.

For instance, when we go on a procession with the cross and icons, some young sisters are too lazy to go with us. Why? Well, don't justify yourself by saying that the abbess does not go, too: I may need to skim through some books to get ready for tomorrow's Liturgy. You must do your best. You are responsible for what you are doing before God. This is very important.

We have a spiritual father, and the Lord has blessed him with a global all-encompassing vision. However, there are some basic things that we also have to pay attention to. They are essential to make our spiritual lives wholesome and full. They must be self-evident but we ignore them. Father Sophrony used to say that there are no things that are too insignificant to be worth our attention, for greatness lies in small things. This is why it is so hard for us to tolerate one another. This is why we are so impatient and annoyed. When you make someone else do what you are expected to do yourself - it means that you are careless, corrupt, and whimsical. What I say now is not an attempt to condemn anyone. Not at all. We are all guilty of it. We should learn to sympathise with each other and support each other. We simply have to admit our shortcomings, grieve over them and admonish ourselves. When I'm saying this, I don't exclude myself, for I am guilty, too.

I had a very illuminating experience not long ago. I learned the Saviour's words, "I was in prison, and ye came unto me. . . I was an hungred, and ye gave me meat" (Cf. Matthew 25:35-40) from my own experience. I was driving and I saw a man indicating that he needed a ride. He was visibly drunk. Several cars had driven past him. I stopped and thought, "Wow, I've stopped!" (Laughs) Our ride was short. He talked all the time; he almost wept and asked me to pray for him. You know, people often feel inclined to repent after drinking some alcohol, and besides, I was wearing the habit... When he got out of my car, I felt as if it was Jesus who had visited me in such an unfathomable way. The feeling was so vivid! I had never had such an experience, even when I visited the hospital unit. I was so surprised! Even though that person was drunk and talked nonsense… Christ is near, and you spend your life without noticing him.

December 18, 2015

PLEASE WATCH THE VIDEO ON THE SOLOVETSKY MONASTERY.  IT IS VERY BEAUTIFUL AND INFORMATIVE - ENGLISH SUBTITLES:

TH E NEW EVANGELISATION BEGINS WITH US

icon of Christ the Teacher

The ancient world was evangelised, not by professional missionaries, but by martyrs.  Large parts of Europe were successfully evangelised by monks whose first concern was not to preach but to live the Faith.   Thus, the first thing that St Boniface and his companions did on arriving in Germany was not to seek the great centres of population in order to preach to a greater number of people: they sought out some isolated marsh land in a place called Fulda so that they could seek God without distraction.  Then, having provided for their principal concern, they  were free to send individual monks and small groups out to evangelise while the rest worked and prayed in the silence of the cloister.  It was not only cenobitic monks who preached: there were also hermits who spent much time trying to be alone with God and thus made very effective missionaries. Both monks and martyrs went out of their way to live the Gospel in order to preach it.

St Francis may have said that Christians have the obligation to preach the Gospel all the time and, when necessary, with words. Certainly, he made an impact with his way of life, radically following the Gospel, and only then, when people were curious, he began to preach.  Blessed Charles de Foucauld also said that we must cry out the Gospel with our lives. In fact, we cannot give what we haven't got; and our own life of conversion embeds our message in the real world, turning theory into concrete, everyday practice.  One of the primary functions of the body of Christ that we became when we entered the eucharistic community by baptism is to make Christ and his Gospel visible to the world.  We do this by the Christian quality of our love, and that is determined by the depth of our conversion in humble obedience.

What is true of evangelisation is also true of ecumenism.   Ecumenism isn't about beating people in arguments.  It is about fomenting mutual  love between Christian churches and communities.   The Orthodox Divine Liturgy shows us the way.   Towards the end of what we in the West call the Offertory, we are called to exchange the Peace with one another so that, growing in love, we will be able to recite the Creed with one heart and mind.   Only when we love one another in Christ will we come to understand each other in Christ.   Without love, dogmas are merely formulas to play about with.  The way of ecumenism, like the way of evangelisation, is a way of conversion, of openness to Christ, of love..

To evangelise and to ecumenise successfully it is not necessary to out-argue people but to out-love them.This is not possible unless we continually allow Christ to evangelise us.

What is the New Evangelisation ?
my source: Diocese of Shrewsbury Webpage

An address by Monsignor Philip Egan, former episcopal vicar for the New Evangelisation of the Diocese of Shrewsbury

Let us begin with some thoughts on what we mean by the expression “new evangelisation“.

We are doubtless all familiar with the term ‘evangelisation’, which comes from Greek and means, ‘to announce Good News’ or ‘glad tidings’. It is what we find referred to in St Mark’s Gospel, for example: “After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. ‘The time has come,’ he said. ‘The kingdom of God has come near. Repent and believe the good news!’” (1:14-15).

It is interesting to note that non-Roman Catholics tend to use term ‘evangelism‘, but this usually refers to specific acts of Christian witness. The Roman Catholic term ‘evangelisation’ (used now by some non-Roman Catholics) includes specific acts of witness, but is in fact much broader.

It is a modern term. Pre-Vatican II circles spoke of mission and ‘missiology’ (the theology of mission). Mission was chiefly seen as something taking place oversees, the bringing of the Gospel to native peoples.

In Vatican II itself, the word ‘evangelisation’ not used, but it did come into widespread use shortly afterwards. The Council’s Decree on Missionary Activity of Church Ad Gentes (#2) spoke of mission as being rooted — not in us and our activity — but in the Blessed Trinity Itself: in the Father’s sending of his Son and the sending of the Holy Spirit. The Church was thus seen to be ‘by its very nature missionary’, and ‘in mission’ on all continents.

In 1974, a Synod of Bishops met to discuss evangelisation, and in his Post-Synodal Apostolic Exhortation, Evangelii Nuntiandi (1975), Paul VI famously said:

“The Church exists in order to evangelise,

that is, to preach and teach, to be the channel of the gift of grace” (EN # 14).

In other words, evangelisation is now seen as belonging to the very nature of the Church. The very reason for her existence in history and in cultures is to spread the Good News of Jesus Christ. Her mission comes from God, who is himself ‘on mission’. So the Church’s mission is a sharing in God’s Trinitarian mission that is ongoing in every time and every place.

The term evangelisation is a rich and dense. Its meaning includes many things:

The primary or basic proclamation of the Gospel, the kerygma: ‘Christ has died, Christ is risen, Christ will come again’;

Catechesis and apologetics;

The specific preparation for the reception of the Sacraments of Christian Initiation;

Mystagogia, or the ongoing conversion though the preaching, teaching and deepening formation in the faith throughout a person’s Christian life and faith-journey.

The living out of the faith in one’s prayer, liturgical worship, and moral life.

In 1984, the Secretariat for Non-Christians issued a document entitled, ‘The Attitude of the Church to Followers of Other Religions’. It suggests 5 essential components to evangelisation (# 13), all of which together form a kind of ascending order and unified structure:

The living of one’s own witness as Christ’s disciple, even inadequately;

Concrete commitment in the service of the poor and needy in society;

Liturgical and contemplative prayer for the outpouring of the Holy Spirit;

Entrance into inter-religious dialogue with others “in order to walk together toward truth and to work together in projects of common concern” ;

The explicit proclamation of the Person, Life, teachings and deeds of Jesus Christ, with the aim of drawing others into that mystery.

In other words: It may be said that evangelisation is everything the Church is and does. This ranges from simply being present and witnessing to a holy life, to explicitly proclaiming Jesus Christ and his Gospel. For the Church, evangelisation is not one activity among many. It is the very essence of her nature.

During the papacy of Paul VI, the Church began to reach a deeper and richer awareness of culture. It was seen that, in order to proclaim the Gospel effectively, the Church must understand not only the culture(s) in which she preaches, but also her own culture. To evangelise, we need to ‘in-culturate’ the Gospel, meaning that we need to express it in terms appropriate to each particular culture. Cardinal Ratzinger was later to describe that task as being the ‘inter-culturation’ of the Gospel — a dialogue of cultures — since the Church herself has a culture and she seeks to create a culture, Christian culture. This is sometimes called ‘contextualisation’ or contextual theology.

In part, these considerations were driven by a growing concern about the situation of the Church in those countries of ancient Christian origin in the West, which were now facing widespread de-Christianisation and secularisation, with the attendant loss of Catholic faith and practice. Interestingly, as far back in 1943, Henri Godin and Yves Daniel had published a dramatic book, called La France, Pays de Mission? (France, a Mission Country?). By the 1980s, it was increasingly evident that in the whole of Europe, the Church was becoming a minority.

These concerns came to the fore during the pontificate of Pope John Paul II. In 1983, he explicitly spoke of the need for a new evangelisation, which he described as being “new in its ardour, new in its methods and new in its expression”. The implication was that the usual or ‘classic’ evangelisation was not working; something new was called for. From then on, the term New Evangelisation, as a specific theological term and reality, gained currency and appeared more frequently in documents, especially in preparation for the Jubilee Year, 2000.

The key texts in which reference to New Evangelisation appears are:

1990 John Paul II’s missionary encyclical, Redemptoris Missio

1997 The Vatican Congregation for the Clergy’s, General Directory for Catechesis

2001 John Paul II’s Apostolic Letter, Novo Millennio Ineunte

In Redemptoris Missio, John Paul II explores three contexts in which the Church finds herself today, and he gives the modalities of evangelisation needed for each one:

Persons and contexts where the Gospel has not been announced. What is needed is primary proclamation, the basic communication of the Gospel.

Persons and contexts where the faith is flourishing and vigorous. What is needed is the on-going pastoral care of the faithful.

Persons in intermediate situations: countries like our own of ancient Christian origin, where people have been baptized; are of good will; are perhaps connected with us through, say, the school, but are either no longer (or maybe are not yet) in a real, living relationship with Christ, or have drifted from the practice of faith. What is needed there is New Evangelisation.

Of course, as the 1997 General Directory for Catechesis added, these socio-religious situations can overlap. “In many of the great cities, for example, a situation requiring missio ad gentes can coexist with one which requires new evangelisation… The boundaries between pastoral care of the faithful, new evangelisation and specific missionary activity are not always clearly definable” (GDC # 59).

But essentially, it may be said that New Evangelisation is needed:

– in those situations, contexts and cultures in which many are baptised but few practice,

– where people have drifted and lapsed, or

– have no real, personal and dynamic relationship with Christ and his Church.

This is something Pope Benedict XVI has developed further. In the year 2000, the then Cardinal Ratzinger in an Address to Catechists said this:

“We can see a progressive process of de-Christianisation and a loss of essential human values, which is worrisome. A large part of today’s humanity does not find the Gospel in the usual evangelisation of the Church…

This is why we are searching for… a new evangelisation, capable of being heard by that world that does not find access to “classic” evangelisation.

Everyone needs the Gospel; the Gospel is destined to all and not only to a specific circle and this is why we are obliged to look for new ways of bringing the Gospel to all.”

His thinking has developed further since becoming pope, especially in view of the forthcoming 2012 Year of Faith.

In 2010, Benedict XVI established a Pontifical Council for New Evangelisation. Recently, he announced that the topic for the 2012 Synod of Bishops: “The New Evangelisation for the Transmission of the Christian Faith”. As for all Synods, there exists a draft preparatory document called the lineamenta. What is said at this Synod and the subsequent papal document will be absolutely determinative for our diocesan Department of New Evangelisation.

Finally, let me say what I believe the term New Evangelisation means.

The definition of New Evangelisation in Magisterial documents is still a bit ‘fluid’. We can say is that it is not a programme, as John Paul II himself emphasised in Novo Millennio Ineunte (#29):

“We are certainly not seduced by the naive expectation that — faced with the great challenges of our time — we shall find some magic formula. No, we shall not be saved by a formula but by a Person, and the assurance which he gives us: ‘I am with you’!

It is not therefore a matter of inventing a “new programme”. The programme already exists: it is the plan found in the Gospel and in the living Tradition, it is the same as ever. Ultimately, it has its centre in Christ himself, who is to be known, loved and imitated, so that in him we may live the life of the Trinity, and with him transform history until its fulfilment in the heavenly Jerusalem.

This is a programme which does not change with shifts of times and cultures, even though it takes account of time and culture for the sake of true dialogue and effective communication. This programme for all times is our programme for the Third Millennium. But it must be translated into pastoral initiatives adapted to the circumstances.”

Avery Dulles S.J. (a theologian who died in 2008) once remarked that the most significant shift that has occurred in the Church since Vatican II is the shift from a static, institutional model of being Church to an ‘evangelistic self-understanding.’ Whilst journalists and others often apply political categories to the Church — left-wing/right wing, conservative/progressive, etc. — others propose that the real division today is between ecclesiastics and evangelisers. In other words, between those who focus mainly on the institution, and those who focus mainly on the Person of Christ.

This division is evident in the three key features of New Evangelisation.

1. New Evangelisation calls for a new ardour.

John Paul II said we need an evangelisation that is ‘new in its ardour, new in its methods and new in its expression’. New Evangelisation is therefore about every Christian deepening his or her own faith, hope and love, and becoming more fired up with a new ardour, a real love for Christ and his Church. Filled with such enthusiasm, ‘fire in the belly’, a personal-passionate love, one naturally and instinctively reaches out to draw others in.

2. New Evangelisation is Christo-centric rather than ecclesio-centric.

It is basic, evangelical teaching and preaching focused on the Person of Christ and on discipleship of him (within his Body, the Church, of course). It is not ecclesio-centric, the aim is neither to preach the Church nor to enhance the institutions of the Church.

To give an example: it is not the tired old football-match type of theology in which two teams compete for dominance: the left versus the right, battling over how far or how little there should be change in the Church or in this and that practice. New Evangelisation requires a new theological approach. A good image is that of orienteering, where everyone pools unique and different gifts, talents and skills in order to work together towards a common goal.

3. New Evangelisation is thoroughly street-aware, i.e. conscious of today’s cultural context.

We are Catholics who live in a culture focused on design, media image, style and entertainment. Yet this culture is also a corrosively secular, pluralist, culture which seeks to drive religion out of the public sphere.

In this challenging context, it is imperative to underline the ‘brand’ of the Church, i.e. to be able to articulate what is distinctive about being Catholic, a faith that is utterly ancient and yet thoroughly modern and alternative. We need to witness boldly in the public domain to Christ and to that which makes us different.

At the same time, we need to make use of the new media resources and available technologies (e.g. Shrewsbury’s new diocesan website). I would say, theologically, that this means we should envisage our Catholic Tradition not as a chest of old treasures to be kept locked away or constantly paraded as in a living museum, but rather as a tool-box from which things both old and new can be brought out and pressed into service — as appropriate in different circumstances — in order to communicate the message more effectively .

These three features — new ardour, new method (Christo-centricity), and new expression (culturally conscious) — are what characterise New Evangelisation.

POPE BENEDICT SPEAKS ABOUT HIMSELF

Pope Benedict speaks: 'I do not see myself as a failure'

Pope Francis greets retired Pope Benedict XVI at the Vatican in 2015. (CNS/Maurizio Brambatti, EPA)

Joshua J. McElwee  |  Sep. 8, 2016

my source: National Catholic Reporter

ROME Retired Pope Benedict XVI has said the work of governing the global Catholic church was not his "strong point" and that he had a weakness of "little resolve" before the difficult decisions he faced.

But in his first substantial comments since his renunciation of the papacy in 2013, to be published in a new book-length interview Friday, the retired pope also says that while there were difficult moments in his reign it was "also a period in which many people found a new life in the faith."

"A weak point of mine was maybe little resolve in governing and making decisions," admits the ex-pontiff in the book, titled Ultime Conversazioni ("Last Conversations"), and excerpted Thursday in Italy's Corriere della Sera newspaper.

"In reality I am more a professor, one who reflects and mediates on spiritual questions," Benedict states. "Practical governance is not my strong point and this is certainly a weakness."

"But I do not see myself as a failure," he continues. "For eight years I carried out my work."

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The new book is based on conversations Benedict had at some point after his retirement with German journalist Peter Seewald, with whom he also published a book-length interview during his papacy. The English language edition of the volume is to carry the title Last Testament: In His Own Words and be published Nov. 3.

In the excerpts released Thursday, Benedict widely praises his successor Pope Francis, calling him "the man of practical reform."

"He was an archbishop for a long time, he knows the trade," the retired pope says of Francis. "He was a superior of Jesuits and has the ability to put his hands to action in an organized way. I knew that this was not my strong point."

Speaking to his 2005-13 reign as pontiff, Benedict admits there were "difficult moments," citing specifically three scandals that occurred during his papacy: Continued questioning of the church's handling of sexual abuse; his decision to lift the excommunication of traditionalist Bishop Richard Williamson, who denies aspects of the Holocaust; and the so-called Vatileaks trial at which his butler was found guilty of publishing secret documents.

Setting aside the scandals, he states, "it was also a period in which many people found a new life in the faith and there was also a great positive movement."

Benedict also says he was surprised by the March 2013 election of Argentine Cardinal Jorge Bergoglio, who took the name Francis, and initially he was unsure of the choice.

"No one expected him," says the retired pope. "I knew him, naturally, but I did not think of him. In this sense it was a big surprise. I did not think that he was in the select group of candidates."

"When I heard his name, initially I was insecure," he states.

"But when I saw him speak on one hand with God, and on the other with people, I was truly content and happy," he continues, in an apparent reference to the memorable moment when Francis was introduced to crowds in St. Peter's Square and bowed his head towards them and asked that they pray to God to bless him in his ministry.

Benedict also reveals that Francis tried to call him before heading out on the balcony but that the new pope's call went unanswered because the retired pope and his party "were right in front of the television."

The retired pontiff bluntly rebuts those who have claimed he resigned the papacy due to threats of blackmail or some other malfeasance.

"No one tried to blackmail me," he states. "If someone had tried to blackmail me I would not have left because you cannot leave when you are under pressure."

"It is also not true that I was embittered," he continues. "In fact, thanks to God, I was in a peaceful state of soul, of one who has overcome the difficulty -- the state of soul in which you can tranquilly pass the helm to who comes next."

The retired pontiff says he himself wrote the famous declaration announcing his resignation, which he read aloud in Latin on Feb. 11, 2013 to a meeting of cardinals and bishops at the Vatican.

"I wrote the text of the resignation," says Benedict. "I cannot say with precision when, but at the most two weeks before."

"I wrote it in Latin because something so important you do in Latin," he continues. "Furthermore, Latin is a language in which I know well how to write in a more appropriate way. I would have written it also in Italian, naturally, but there was the danger that I might make an error."

In a theme he often touched in his papacy, Benedict also uses the book to criticize what he calls the "de-Christianization" of Europe.

"It is evident that the Church is always abandoning more the old traditional structures of European life and therefore is changing its appearance and living new forms in itself," he states in the excerpts. "It's clear most of all that the de-Christianization of Europe is progressing, that the Christian element is always vanishing more from the fabric of society."

"By consequence, the church must find a new form of presence, must change its way of presenting itself," says the retired pope. "Epochal upheavals are underway."

[Joshua J. McElwee is NCR Vatican correspondent. His email address is jmcelwee@ncronline.org. Follow him on Twitter: @joshjmac.]

MY COMMENT

The "conservative" Pope Benedict and the "liberal" Pope Francis are caricatures drawn by the Press.   Like all caricatures, they are formed by exaggerating some aspects of their character at the expense of others.  When they are opposed to one another, we are in the realm of fiction. 

 I suspect that many who criticise Pope Francis would not do so if they realised how much he agrees with Pope Benedict; and many of those who praise Pope Benedict, especially in things liturgical, would be less effusive if they realised how much he agrees with Pope Francis.

When Pope Francis takes steps to de-centralise the Church and to give it truly synodal government at a universal, regional and local level, he is only taking concrete steps to implement policies advocated by Professor Ratzinger during and after the Council, but from which he shied away in later life.   In things liturgical, it is he who put Cardinal Sarah, a faithful disciple of Pope Benedict, in charge of the Congregation for Divine Worship, telling him to continue Pope Benedict's work in that field; and his only quarrel with the Cardinal is that, while he expects the Congregation to provide material from experts, he does not want liturgical reform to be orchestrated by the Vatican, but by the bishops at different levels.