Saturday, September 10, 2016

Hope After 9/11

A Pastoral Message: Living with Faith and Hope After September 11

United States Conference of Catholic Bishops
November 14, 2001

Blessed are they who mourn,
for they will be comforted. . . .
Blessed are they who hunger and thirst for
righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy. . . .
Blessed are the peacemakers,
For they will be called children of God.
Mt. 5:4, 6, 7, 9

These words of Jesus challenge us and offer us hope today as our community of faith responds to the
terrible events of September 11 and their aftermath.

As Catholic Bishops, we offer words of consolation, criteria for moral discernment, and a call to action and solidarity in these troubling and challenging times. After September 11, we are a wounded people. We share loss and pain, anger and fear, shock and determination in the face of these attacks on our nation and all humanity. We also honor the selflessness of firefighters, police, chaplains, and other brave individuals who gave their lives in the service of others. They are true heroes and heroines.

In these difficult days, our faith has lifted us up and sustained us. Our nation turned to God in prayer
and in faith with a new intensity. This was evident on cell phones on hijacked airliners, on stairways in doomed towers, in cathedrals and parish churches, at ecumenical and interfaith services, in our homes and hearts. Our faith teaches us about good and evil, free will and responsibility. Jesus’ life, teaching, death and resurrection show us the meaning of love and justice in a broken world. Sacred Scripture and traditional ethical principles define what it means to make peace. They provide moral guidance on how the world should respond justly to terrorism in order to reestablish peace and order.

The events of September 11 were unique in their scale, but they were not isolated. Sadly, our world is
losing respect for human life. Those who committed these atrocities do not distinguish between ordinary civilians and military combatants, and there is the threat of possible terrorist use of chemical, biological and nuclear weapons in the future.

The dreadful deeds of September 11 cannot go unanswered. We continue to urge resolve, restraint and greater attention to the roots of terrorism to protect against further attacks and to advance the global common good. Our nation must continue to respond in many ways, including diplomacy, economic measures, effective intelligence, more focus on security at home, and the legitimate use of force.

In our response to attacks on innocent civilians, we must be sure that we do not violate the norms of civilian immunity and proportionality. We believe every life is precious whether a person works at the World Trade Center or lives in Afghanistan. The traditional moral norms governing the use of force still apply, even in the face of terrorism on this scale.

No grievance, no matter what the claim, can legitimate what happened on September 11. Without in any way excusing indefensible terrorist acts, we still need to address those conditions of poverty and injustice which are exploited by terrorists. A successful campaign against terrorism will require a combination of resolve to do what is necessary to see it through, restraint to ensure that we act justly, and a long term focus on broader issues of justice and peace. In these brief reflections, we seek to articulate traditional Catholic teaching as a guide for our people and nation, offering a moral framework, rather than a series of specific judgements on rapidly changing events. We believe our faith brings consolation, insight and hope in these challenging days.

Confronting Terrorism 

The war-like acts of September 11 were appalling attacks on our nation, our citizens and citizens of many other countries. The Holy Father rightly called these acts crimes against humanity. Terrorism is not a new problem, but this terrorist threat is unique because of its global dimensions and the sheer magnitude of the terror its authors are willing and able to unleash. It is also new for us because we have not experienced warlike acts of violence on our own soil for many decades.

The role of religion 

We are particularly troubled that some who engage in and support this new form of terror seek to justify it, in part, as a religious act. Regrettably, the terrorists’notion of a religious war is  advertently reinforced by those who would attribute the extremism of a few to Islam as a whole or who suggest that religion, by its nature, is a source of conflict.

It is wrong to use religion as a cover for political, economic or ideological causes. It compounds
the wrong when extremists of any religious tradition radically distort their professed faith in order to justify violence and hatred. Whatever the motivation, there can be no religious or moral justification for what happened on September 11. People of all faiths must be united in the conviction that terrorism in the name of religion profanes religion. The most effective counter to terrorist claims of religious justification comes from within the world’s rich religious traditions and from the witness of so many people of faith who have been a powerful force for non-violent human liberation around the world.

A deeper appreciation of the role that religion plays in world affairs is needed, as is a deeper understanding of and engagement with Islam. The Catholic community is engaged in dialogue and common projects with Muslims at many levels and in many ways in this country and around the world. To cite just one example, in many countries Catholic Relief Services is involved in fruitful collaboration with Muslim organizations committed to peace, justice and human rights. More should be done at all levels to deepen and broaden this dialogue and common action.

The duty to preserve the common good, protect the innocent, and reestablish peace and order Our nation, in collaboration with other nations and organizations, has a moral right and a grave obligation
to defend the common good against mass terrorism.

The common good is threatened when innocent people are targeted by terrorists. Therefore, we support efforts of our nation and the international community to seek out and hold accountable, in accord with national and international law, those individuals, groups and governments which are responsible. How the common good is defended and peace is restored is a critical moral issue. While military action may be necessary, it is by no means sufficient to deal with this terrorist threat. From bolstering homeland security and ensuring greater transparency of the financial system to strengthening global cooperation against terrorism, a wide range of non-military measures must be pursued.

Among these measures is a persistent effort to pursue negotiations that would work to protect the interests of both Afghanistan and the United States Considerable sacrifice by all will be needed if this
broad-based, long-term effort in defense of the common good is to succeed. We must never lose sight,
however, of the basic ideals of justice, freedom, fairness, and openness that are hallmarks of our society. We must not trade freedom for security. We must not allow ourselves to be captured by fear. Acts of ethnic and religious intolerance towards Arab-Americans, Muslims, or any other minorities must be repudiated. It is the glory of our nation that out of many, we are one.

As criminal and civil investigations proceed and essential security measures are strengthened, our
government must continue to respect the basic rights of all persons and in a special way of immigrants and refugees. Care must be taken to avoid assigning collective guilt to all newcomers or undermine our history as a land of immigrants and a safe haven for the world’s persecuted. The United States must not shrink from its global leadership role in offering protection to refugees who flee terror in their homelands. Proposals to ensure the security of our legal immigration system and refugee program must avoid harming immigrants and refugees who represent no security threat. Enforcement actions must not be indiscriminate in their application or based upon ethnic background,
national origin, or religious affiliation. The suspension of refugee admissions is particularly inappropriate.

The use of military force

As part of its broader effort to combat terrorism, our nation has undertaken military action in Afghanistan and may be considering intervention elsewhere. As we pray for our service men and women who are risking their lives and for all those in Afghanistan who are suffering, we also consider how the Church’s long and rich tradition of ethical reflection on war and peace might
help guide the momentous decisions being taken. National leaders bear a heavy moral obligation
to see that the full range of non-violent means is employed. We acknowledge, however, the right and
duty of a nation and the international community to use military force if necessary to defend the common good by protecting the innocent against mass terrorism.

Because of its terrible consequences, military force, even when justified and carefully executed, must always be undertaken with a sense of deep regret. Every military response must be in accord with sound moral principles, notably such norms of the just war tradition as non-combatant immunity, proportionality, right intention and probability of success.

Even if the cause is just, the grave moral obligation to respect the principles of non-combatant immunity and proportionality remains in force and must govern our nation’s political and military decisions. Indiscriminate attacks on innocent people, whether by terrorists or in war, threaten the common good. The continuing priority must be to ensure that military force is directed at those who use terror and those who assist them, not at the Afghan people or Islam.

We welcome the stated commitment to do everything possible to avoid civilian casualties, a commitment that must be sustained over the long-term. We must not only act justly but be perceived as acting justly if we are to succeed in winning popular support against terrorism.

In light of the Church’s teaching that the use of arms must not produce disorders graver than the
evil to be eliminated, the effect of military action on the Afghan people must be closely monitored on an ongoing basis. At the same time, there is a special need to maintain and fortify our efforts to do everything possible to address the long-standing humanitarian crisis in Afghanistan, especially the risk of mass suffering and starvation this winter. This humanitarian effort should continue to be primarily in response to the overwhelming human need rather than in the service of military and political objectives. The United States and other nations have a moral responsibility to continue aid to Afghan refugees and displaced persons and to assist them in returning to their homes in safety where possible, or offer them other durable solutions.

We must do what we can to work with the United Nations and all interested parties to help Afghans rebuild the political, economic, and cultural life of their country after this war is over. The actions of our nation and other nations must ensure a just war now and a just peace later.

Probability of success is particularly difficult to measure in dealing with an amorphous, global
terrorist network. Therefore, special attention must be given to developing criteria for when it is appropriate to end military action in Afghanistan. Policy makers and all citizens must struggle with serious moral questions and make informed judgments about how our nation can respond justly to a terrifying threat. While we have offered our own judgment about aspects of this question, we recognize that application of moral principles in this situation requires the exercise of the virtue of prudence. Some Christians profess a position of principled non-violence, which holds that non-military means are the only legitimate way to respond in this case. This is a valid Christian response. While respecting this position and maintaining a strong presumption against the use of force, the Church has sanctioned the use of the moral criteria for a just war to allow the use of force by legitimate authority in self-defense and as a last resort. Those who subscribe to the just war tradition can differ in their prudential judgments about its interpretation or its application.

True peacemaking can be a matter of policy only if it is first a matter of the heart. Without both courage and charity, justice cannot be won. In the absence of repentance and forgiveness, no peace can endure. We need to do more to share the Church’s teaching on war and peace, and to foster Christian communities where peaceable virtues can take root and be nourished.



Copyright © 2001, United States Conference of Catholic Bishops, Washington, DC. All rights reserved

Monday, August 1, 2016

St. Benedict, Man of Holiness

Today the Rule of St. Benedict is one of the most followed and famous of rules that was formulated by one of the church's most beloved saints. Benedict was brought up in a distinguished family and given a grand heritage, but he himself was outraged by the immoral evils of his time and abandoned everything to seek silence and solitude.

He spent three years living in a cave and was brought food by a monk named Romanus. As Benedict increased in holiness many came to him seeking spiritual guidance, few of the many seeker actually came from a monastic community a few miles away from his cave. It was here that Benedict began to form his rule showing how ordinary folk could grow in holiness. His rule was to focus on the disciplining of one's interior will, rather than on exterior penances. He wanted to help teach his monks how to learn discipline by way of learning humility, obedience, stability and being able to meet the accommodations of community life.

Benedict's rule contained a balance of work, prayer, community life and monastic discipline; which would eventually set up the path for Western monasticism. Today the Benedictine spirituality is very much alive in the church and world with many laity living out the rule of Benedict.


What is known about Benedict and his earlier life and spirituality comes from the writings of Pope Gregory the Great and through tradition. The church celebrates the life of St. Benedict on July 11.

The Saint Benedict Medal has been a popular devotional for many centuries.  The current one was fashioned in 1880 for the 1400th Anniversary of the death of St. Benedict. 

On the face of the medal is the image of Saint Benedict. In his right hand he holds the cross, the Christian's symbol of salvation. The cross reminds us of the zealous work of evangelizing and civilizing England and Europe carried out mainly by the Benedictine monks and nuns, especially for the sixth to the ninth/tenth centuries.

In St. Benedict's left hand is his Rule for Monasteries that could well be summed up in the words of the Prolog exhorting us to "walk in God's ways, with the Gospel as our guide."

On a pedestal to the right of St. Benedict is the poisoned cup, shattered when he made the sign of the cross over it. On a pedestal to the left is a raven about to carry away a loaf of poisoned bread that a jealous enemy had sent to St. Benedict.
On the back of the medal, the cross is dominant. On the arms of the cross are the initial letters of a rhythmic Latin prayer: Crux sacra sit mihi lux! Nunquam draco sit mihi dux! (May the holy cross be my light! May the dragon never be my guide!).

In the angles of the cross, the letters C S P B stand for Crux Sancti Patris Benedicti (The cross of our holy father Benedict).

Above the cross is the word pax (peace), that has been a Benedictine motto for centuries. Around the margin of the back of the medal, the letters V R S N S M V - S M Q L I V B are the initial letters, as mentioned above, of a Latin prayer of exorcism against Satan: Vade retro Satana! Nunquam suade mihi vana! Sunt mala quae libas. Ipse venena bibas! (Begone Satan! Never tempt me with your vanities! What you offer me is evil. Drink the poison yourself!)