Tuesday, July 21, 2020

Holy Mass Online - Readings and Video : Wednesday, July 22, 2020 - Virtual Church

Feast of Saint Mary Magdalene
Lectionary: 603
Reading 1SGS 3:1-4B
The Bride says:
On my bed at night I sought him
whom my heart loves–
I sought him but I did not find him.
I will rise then and go about the city;
in the streets and crossings I will seek
Him whom my heart loves.
I sought him but I did not find him.
The watchmen came upon me,
as they made their rounds of the city:
Have you seen him whom my heart loves?
I had hardly left them
when I found him whom my heart loves.

2 Cor 5:14-17

Brothers and sisters:
The love of Christ impels us,
once we have come to the conviction that one died for all;
therefore, all have died.
He indeed died for all,
so that those who live might no longer live for themselves
but for him who for their sake died and was raised.

Consequently, from now on we regard no one according to the flesh;
even if we once knew Christ according to the flesh,
yet now we know him so no longer.
So whoever is in Christ is a new creation:
the old things have passed away;
behold, new things have come.

Responsorial PsalmPS 63:2, 3-4, 5-6, 8-9
R. (2) My soul is thirsting for you, O Lord my God.
O God, you are my God whom I seek;
for you my flesh pines and my soul thirsts
like the earth, parched, lifeless and without water.
R. My soul is thirsting for you, O Lord my God.
Thus have I gazed toward you in the sanctuary
to see your power and your glory,
For your kindness is a greater good than life;
my lips shall glorify you.
R. My soul is thirsting for you, O Lord my God.
Thus will I bless you while I live;
lifting up my hands, I will call upon your name.
As with the riches of a banquet shall my soul be satisfied,
and with exultant lips my mouth shall praise you.
R. My soul is thirsting for you, O Lord my God.
You are my help,
and in the shadow of your wings I shout for joy.
My soul clings fast to you;
your right hand upholds me.
R. My soul is thirsting for you, O Lord my God.

R. Alleluia, alleluia.
Tell us Mary, what did you see on the way?
I saw the glory of the risen Christ, I saw his empty tomb.
R. Alleluia, alleluia.

GospelJN 20:1-2, 11-18
On the first day of the week,
Mary Magdalene came to the tomb early in the morning,
while it was still dark,
and saw the stone removed from the tomb.
So she ran and went to Simon Peter
and to the other disciple whom Jesus loved, and told them,
“They have taken the Lord from the tomb,
and we don’t know where they put him.”

Mary stayed outside the tomb weeping.
And as she wept, she bent over into the tomb
and saw two angels in white sitting there,
one at the head and one at the feet
where the Body of Jesus had been.
And they said to her, “Woman, why are you weeping?”
She said to them, “They have taken my Lord,
and I don’t know where they laid him.”
When she had said this, she turned around and saw Jesus there,
but did not know it was Jesus.
Jesus said to her, “Woman, why are you weeping?
Whom are you looking for?”
She thought it was the gardener and said to him,
“Sir, if you carried him away,
tell me where you laid him,
and I will take him.”
Jesus said to her, “Mary!”
She turned and said to him in Hebrew,
“Rabbouni,” which means Teacher.
Jesus said to her,
“Stop holding on to me, for I have not yet ascended to the Father.
But go to my brothers and tell them,
‘I am going to my Father and your Father,
to my God and your God.’”
Mary Magdalene went and announced to the disciples,
“I have seen the Lord,”
and then reported what he told her.
Prayer to make Spiritual Communion:
People who cannot communicate now make spiritual communion.
At your feet, O my Jesus I bow down and offer you the repentance of my contrite heart, which abysses itself into its nothingness and Your holy presence. I adore you in the Sacrament of Your love, the ineffable Eucharist. I wish to receive you in the poor home that my heart offers you. In anticipation of the happiness of sacramental communion, I want to possess you in spirit. Come to me, oh my Jesus, that I may come to you. May Your love inflame my whole being, for life and death. I believe in you, I hope in you, I love you. So be it. Amen

Saint July 22 : St. Mary Magdalene the Patron of Prostitutes, Hairdressers, Converts and Temptation

Follower of Jesus
1st century AD, Magdala
1st century AD, Ephesus, Asia Minor or Marseilles, France
Patron of:
apothecaries; contemplative life; converts; glove makers; hairdressers; penitent sinners; people ridiculed for their piety; perfumeries; pharmacists; reformed prostitutes; sexual temptation; tanners; 
Mary Magdalen was so called either from Magdala near Tiberias, on the west shore of Galilee, or possibly from a Talmudic expression meaning "curling women's hair," which the Talmud explains as of an adulteress.
In the New Testament she is mentioned among the women who accompanied Christ and ministered to Him (Luke 8:2-3), where it is also said that seven devils had been cast out of her (Mark 16:9). She is next named as standing at the foot of the cross (Mark 15:40; Matthew 27:56; John 19:25; Luke 23:49). She saw Christ laid in the tomb, and she was the first recorded witness of the Resurrection.
The Greek Fathers, as a whole, distinguish the three persons:
the "sinner" of Luke 7:36-50;
the sister of Martha and Lazarus, Luke 10:38-42 and John 11; and
Mary Magdalen.
On the other hand most of the Latins hold that these three were one and the same. Protestant critics, however, believe there were two, if not three, distinct persons. It is impossible to demonstrate the identity of the three; but those commentators undoubtedly go too far who assert, as does Westcott (on John 11:1), "that the identity of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenour of the gospels." It is the identification of Mary of Bethany with the "sinner" of Luke 7:37, which is most combatted by Protestants. It almost seems as if this reluctance to identify the "sinner" with the sister of Martha were due to a failure to grasp the full significance of the forgiveness of sin. The harmonizing tendencies of so many modern critics, too, are responsible for much of the existing confusion.
The first fact, mentioned in the Gospel relating to the question under discussion is the anointing of Christ's feet by a woman, a "sinner" in the city (Luke 7:37-50). This belongs to the Galilean ministry, it precedes the miracle of the feeding of the five thousand and the third Passover. Immediately afterwards St. Luke describes a missionary circuit in Galilee and tells us of the women who ministered to Christ, among them being "Mary who is called Magdalen, out of whom seven devils were gone forth" (Luke 8:2); but he does not tell us that she is to be identified with the "sinner" of the previous chapter. In 10:38-42, he tells us of Christ's visit to Martha and Mary "in a certain town"; it is impossible to identify this town, but it is clear from 9:53, that Christ had definitively left Galilee, and it is quite possible that this "town" was Bethany. This seems confirmed by the preceding parable of the good Samaritan, which must almost certainly have been spoken on the road between Jericho and Jerusalem. But here again we note that there is no suggestion of an identification of the three persons (the "sinner", Mary Magdalen, and Mary of Bethany), and if we had only St. Luke to guide us we should certainly have no grounds for so identifying them. St. John, however, clearly identifies Mary of Bethany with the woman who anointed Christ's feet (12; cf. Matthew 26 and Mark 14). It is remarkable that already in 11:2, St. John has spoken of Mary as "she that anointed the Lord's feet", he aleipsasa; It is commonly said that he refers to the subsequent anointing which he himself describes in 12:3-8; but it may be questioned whether he would have used he aleipsasa if another woman, and she a "sinner" in the city, had done the same. It is conceivable that St. John, just because he is writing so long after the event and at a time when Mary was dead, wishes to point out to us that she was really the same as the "sinner." In the same way St. Luke may have veiled her identity precisely because he did not wish to defame one who was yet living; he certainly does something similar in the case of St. Matthew whose identity with Levi the publican (5:7) he conceals.
If the foregoing argument holds good, Mary of Bethany and the "sinner" are one and the same. But an examination of St. John's Gospel makes it almost impossible to deny the identity of Mary of Bethany with Mary Magdalen. From St. John we learn the name of the "woman" who anointed Christ's feet previous to the last supper. We may remark here that it seems unnecessary to hold that because St. Matthew and St. Mark say "two days before the Passover", while St. John says "six days" there were, therefore, two distinct anointings following one another. St. John does not necessarily mean that the supper and the anointing took place six days before, but only that Christ came to Bethany six days before the Passover. At that supper, then, Mary received the glorious encomium, "she hath wrought a good work upon Me . . . in pouring this ointment upon My body she hath done it for My burial . . . wheresoever this Gospel shall be preached . . . that also which she hath done shall be told for a memory of her." Is it credible, in view of all this, that this Mary should have no place at the foot of the cross, nor at the tomb of Christ? Yet it is Mary Magdalen who, according to all the Evangelists, stood at the foot of the cross and assisted at the entombment and was the first recorded witness of the Resurrection. And while St. John calls her "Mary Magdalen" in 19:25, 20:1, and 20:18, he calls her simply "Mary" in 20:11 and 20:16.
In the view we have advocated the series of events forms a consistent whole; the "sinner" comes early in the ministry to seek for pardon; she is described immediately afterwards as Mary Magdalen "out of whom seven devils were gone forth"; shortly after, we find her "sitting at the Lord's feet and hearing His words." To the Catholic mind it all seems fitting and natural. At a later period Mary and Martha turn to "the Christ, the Son of the Living God", and He restores to them their brother Lazarus; a short time afterwards they make Him a supper and Mary once more repeats the act she had performed when a penitent. At the Passion she stands near by; she sees Him laid in the tomb; and she is the first witness of His Resurrection--excepting always His Mother, to whom He must needs have appeared first, though the New Testament is silent on this point. In our view, then, there were two anointings of Christ's feet--it should surely be no difficulty that St. Matthew and St. Mark speak of His head--the first (Luke 7) took place at a comparatively early date; the second, two days before the last Passover. But it was one and the same woman who performed this pious act on each occasion.
Subsequent history of St. Mary Magdalen
The Greek Church maintains that the saint retired to Ephesus with the Blessed Virgin and there died, that her relics were transferred to Constantinople in 886 and are there preserved. Gregory of Tours (De miraculis, I, xxx) supports the statement that she went to Ephesus. However, according to a French tradition (see SAINT LAZARUS OF BETHANY), Mary, Lazarus, and some companions came to Marseilles and converted the whole of Provence. Magdalen is said to have retired to a hill, La Sainte-Baume, near by, where she gave herself up to a life of penance for thirty years. When the time of her death arrived she was carried by angels to Aix and into the oratory of St. Maximinus, where she received the viaticum; her body was then laid in an oratory constructed by St. Maximinus at Villa Lata, afterwards called St. Maximin. History is silent about these relics till 745, when according to the chronicler Sigebert, they were removed to Vézelay through fear of the Saracens. No record is preserved of their return, but in 1279, when Charles II, King of Naples, erected a convent at La Sainte-Baume for the Dominicans, the shrine was found intact, with an inscription stating why they were hidden. In 1600 the relics were placed in a sarcophagus sent by Clement VIII, the head being placed in a separate vessel. In 1814 the church of La Sainte-Baume, wrecked during the Revolution, was restored, and in 1822 the grotto was consecrated afresh. The head of the saint now lies there, where it has lain so long, and where it has been the centre of so many pilgrimages.
Source : The Catholic Encyclopedia

Catholic Bishops in South Africa Release Statement Calling for an End to Racism "..God shows no partiality.." FULL TEXT

Catholic Church call to overcome Racism

“The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favour.” (Luke 4:18-19)

Dear brothers and sisters in Christ,

We need to have a candid conversation on racism and its manifestations in order to adequately and seriously address racism and racial divisions in our country.
We realise that this is not an easy conversation, one that many of us may prefer to avoid. Our invitation to such a dialogue may in itself evoke a range of emotions, including self-justification and self-righteous feelings; or, guilt and denial; on the other hand, feelings of anger and sadness. Dialogue, rational and respectful, is necessary so that we open ourselves to receive God’s healing.

The belief that race accounts for differences in human character or ability and that a particular race is superior to others was something which St. Peter and the early Church overcame through the guidance of the Holy Spirit. “Truly I now perceive that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.” (Acts 10:34-35)
Our invitation to become part of this dialogue comes from a realisation that the Holy Spirit calls us as a country to be healed; to build and develop relationships of equality, dignity and mutual respect.

In this third decade after gaining our democratic freedom and rights,
· We need to address the issues of our social trauma as a country which result from the violence of centuries of colonialism and the violent decades of apartheid. We need to dialogue and work together to achieve healing as a nation.
· We need to acknowledge the link between race, power and privilege.
· We need to redress urgently the economic inequalities present in our society as a result of past racial discriminatory laws and practices; to allay unfounded fears and promotes justice.

Our responsibilities within the Church
In this Jubilee Year of Mercy, as Church in Southern Africa, we commit ourselves to a credible and comprehensive conversation on racism. This will mean acknowledging the presence of racism in the Church before and during the apartheid era and in these years of democracy. In humility, as St. Peter confessed, we your pastors prostrate before God and before all who are in pain, ask for forgiveness for our historic complicity with racism in the Church.

As we seek God’s mercy that comes with the Jubilee of Mercy, we challenge ourselves as your pastors and we call upon all the faithful and all people of goodwill to do all in our power to address the problem of racism in our society and in the Church. To this effect, our Conference will be adopting a process to be used in small group reflection in our dioceses and parishes engaging all in dealing with the issues of racism.

Furthermore, we encourage this open dialogue at the level of our parishes, availing parishioners of the opportunity to look at how people can grow in positive appreciation of cultural diversity and how this is expressed in the liturgy and other activities of the parish. Our experience of the Gospel call us to rejoice in diversity, to become more culturally inclusive and more enthusiastic in our appreciation of God’s gift of racial diversity. This leads us to appreciate that in our parishes, in our religious communities and in our dioceses, the glory of the body of Christ is enriched and mediated through the various rich cultural, social economic contributions that each race and all ethnic groups contribute from their basket of traditions and social identities.

Through our celebration of the Eucharist, the symbol of unity in the body of Christ, we ask the Lord to heal and transform the relationships in our dioceses and our parishes so that we become communities of faith where “there is no longer Jew or Gentile, slave or free, male and female.” (Galatians 3: 28).

Personal responsibility of each
If we want our conversion to contribute to the building of a South Africa freed from racism, we must strive to lead lives worthy of the Gospel (cf. Phil. 1.27; Eph. 4.1), refrain from loving only people who are just like ourselves. In loving only those who share our racial and ethnic backgrounds, we fall short of fulfilling the demands of love which the Gospel calls for. The words of our Lord challenge us that if we greet only our brothers and sisters, “what more are you doing than others? Do not even the non-believers do the same?” (Matthew 5: 47)
While reaching out to one another, in open and honest dialogue, the sacrament of Reconciliation becomes especially important and meaningful because through it we come in our sinfulness to our all merciful Father for healing and forgiveness.

A call to prayer
The task of reconciliation therefore requires watchfulness and ardent prayer on the part of each. In this Jubilee Year of Mercy, we ask all parish priests and parishioners to commit themselves to a parish campaign to overcome racism, e.g. a parish prayer campaign or a family prayer, special days of prayer and fasting, co-operating with other parishes across racial lines and working with organisations promoting the dismantling of racism. We ask each parish to organise and commit themselves to do this.

May the Lord of Peace grant our nation the peace, the healing and the reconciliation that we seek. (cf. 2 Th. 3.16).

Archbishop Stephen Brislin
President of Southern African Catholic Bishops’ Conference

Source: https://sacbc.org.za/catholic-church-call-to-overcome-racism/13241/

Catholic Bishops in Argentina Release Pro-Life Statement in Response to New Abortion Protocol

The city of Buenos Aires, on Thursday, July 16, 2020, released a protocol allowing for the "voluntary interruption of a pregnancy." The Catholic Bishops' Conference released a response in a statement in favor of life for both mothers and their unborn. The statement's title is "Life is always dignified."
Their statement explains that "..the Legislature of the City
has just approved by a large majority the adherence to the Legal Termination of Pregnancy
(ILE), that is, non-punishable abortion, which is already practiced in much of the country.
It hurts us and it hurts, that in the midst of a lethal pandemic, where so many
health workers and essential servants expose and risk their lives to save that of others,
legislators see fit to move forward on a law, which is certainly not "honoring the
life ”..."
The proclaimed right to abort, especially among the most adolescent girls
vulnerable, which, according to the arguments put forward, have no choice but to obtain an
illegal abortion, is opposed to the desire of many, many other girls who do
choose life.
This ILE protocol contradicts the constitutional guarantees in favor of life more
unprotected: that of a human being to be born. Who can celebrate this approval? The
Abortion became law, but it is still an understatement, and we all know of
that is.
We are not against the rights of women; yes in favor of life as
it comes, in all circumstances, even in the midst of the pandemic, in the most humble neighborhoods,
In the wealthiest sectors, in all parts of our beloved city it should be heard:
"Yes to life; yes, to both lives! ».
Because, when the most basic right is denied - the right to live - all
human rights are hanging by a thread. Without life, for example, there is no freedom.
8,388 legal pregnancy terminations were performed in 2019. Most in
the first level of the health centers. Any other topic doesn't have that same level of
accessibility in this type of effectors.
We understand the arguments that address abortion as a health issue, but
These arguments conceive of health from an isolated perspective, as if beings
humans we were not relationship, ties, spirit: something that does remind us of the pandemic
that we are suffering.
We understand that health is at stake, but we also understand that health
Health cannot be achieved by discarding another human being. So for women of
In the humblest neighborhoods, abortion is experienced as an existential drama, personal and
Here follows a very profound hunch: it is not human to favor the weak
against another who is even weaker.
Looking towards the Basilica of Luján, where so many young people and families make a pilgrimage to celebrate life, we ask the Virgin Mary to continue lovingly protecting everyone
those who, in their mothers' bellies, hope to share this world.
In the City of Buenos Aires, on the 16th day of the month of July 2020.
The Bishops of the Archdiocese of the Holy Trinity of Buenos Aires.
Card. Mario A. Poli, Archbishop of Buenos Aires, Msgr. Joaquín Sucunza, Msgr. Enrique Eguía
I continued, Bishop Alejandro Giorgi, Bishop Ernesto Giobando SJ, Bishop Juan Carlos Ares, Bishop José
María Baliña, and Mons. Gustavo Carrara
Source: https://episcopado.org/docs/2529/Arzobispado-Bs.-As.-La-vida-se-dignifica-siempre.-16072020.pdf

RIP Bishop Manuel Sobreviñas - The Oldest Bishop in the Philippines Dies at age 96

Bishop Reynaldo Evangelista of Imus presided over the funeral Mass for late Bishop Manuel Sobreviñas at the Divine Mercy Parish Church in Silang, Cavite on July 20. DIOCESE OF IMUS

By CBCP News

July 20, 2020

Manila, Philippines

A former bishop of the Imus diocese, Manuel Sobreviñas, was laid to rest on Monday.

His funeral Mass was held at the Divine Mercy Parish Church in Silang, Cavite and some people came to pay their respects.

It was a Mass celebrated in extraordinary circumstances where public gatherings are still restricted to slow the spread of coronavirus.

It meant seats were limited inside the church, however many people viewed the funeral Mass as it was streamed live online.

Notable during the Mass was an image of the Virgin Mary, placed beside his coffin, from the Diocesan Shrine of Nuestra Señora de Aranzazu in San Mateo, Rizal, where he served as parish priest from 1962 to 1975.

Bishop Reynaldo Evangelista of Imus revealed that the presence of the revered image was requested by Bishop Sobreviñas himself a few years before he died.

Attached to Our Lady’s scepter was the late bishop’s ring, which he offered for the canonical coronation of Nuestra Señora de Aranzazu in 2017.

“That’s how deep his devotion was to the Virgin Mary,” Bishop Evangelista said in his homily.

Bishop Evangelista described the late bishop as “a shepherd who is faithful and humble”.

“He was so full of humility,” he said. “And this is a great challenge for me and all the priests to emulate his shepherding.”

The third bishop of Imus passed away on July 18 at the age of 96, making him the oldest Catholic bishop in the country.

Before the Requiem Mass, a public viewing of the bishop’s remains was held at the Imus cathedral for several hours on Sunday before he was brought to Silang town in the evening.

Bishop Sobreviñas was interred at the Himlayang Pastol beneath the church, which is the final resting place for the bishop and clergy of the Imus diocese.


Lay Catholics March for Justice in the Democratic Republic of Congo Responding to Tainted Elections

AFRICA/DR CONGO - Lay Catholics return to the streets for transparency and justice
Tuesday, 21 July 2020

Kinshasa (Agenzia Fides) - "Our main request today is to clearly express refusal and indignation to have the so-called 'new animators' of the Independent National Electoral Commission (CENI) imposed, chosen from among those who bear the heavy responsibility for the failure of the fake elections of 2018". This is what the Lay Coordination Committee (LCC) - an organism that developed in the Congolese Catholic community - told Agenzia Fides following the peaceful march organized in Kinshasa on Sunday 19 July. Popular protest takes place in a political climate that has been tense for weeks. Congolese civil society is in turmoil for two reasons: the appointment of Ronsard Malonda as head of CENI; a bill to reform the judiciary under discussion in Parliament.
Ronsard Malonda is part of the team that led the Commission during the 2018 elections, criticized by various company platforms and international observers for poor transparency. Even the bill to reform the judiciary is criticized by various political and civil components, which see in it the attempt to subordinate this institution to the Ministry of Justice, therefore to submit the judicial power to the executive one.
"The LCC has welcomed the President of the Republic's decision not to approve the candidate it wants to impose as head of CENI. This is a step in the right direction. Furthermore, the LCC encourages the head of State to continue listening to legitimate aspirations of the people and, above all, to persevere in the same direction for all the other needs that justified our mobilization, as well as that of the other social and political forces of the nation", says the statement sent to Fides.
The march started by the LCC saw the participation of many civil society movements and took place without any incidents and without violence. Participants say they are ready to organize several demonstrations if the people's demands are not taken into consideration.
The considerations and manifestations of the LCC follow a recent message from the National Bishops’ Conference of the Democratic Republic of the Congo (CENCO) which, on the one hand, expressed concern about the draft law for the reform of the judiciary; on the other hand, on the reform of CENI, the Bishops recalled that "the Congolese have in mind the chaotic management of the 2018 elections. Many have even lost confidence in our electoral system. It is therefore necessary to reassure the future voters of 2023 that things will no longer be as before". (MP) (Agenzia Fides, 21/7/2020)

Over 6,000 Catholic Schools in the US make Plans to Safely Open in the Fall

Catholic News Service reports that U.S. Catholic schools are tweaking their reopening plans for a worrisome fall term by consulting parents and training staff for face-to-face instruction in many cases but with distance-learning programs in place as well.

With only a month left of summer vacation and with enrollment season unfolding in the atmosphere of uncertainty, parochial and other private Catholic schools around the country are rolling out a variety of teaching approaches for the new school year.

And given the mixed results of last spring's rapid pivot to online education, a preference has been emerging for in-person instruction or for a hybrid blend of both virtual learning with partially reopened campuses.

"What I know about children and how they form relationships with adults, I don't think there is much doubt that it would be better in person," said Kathy Mears, interim director of the National Catholic Educational Association. "I also have no doubt that there are some really creative teachers out there who are going to figure out how to build those (online) relationships as best they can."

Both in person and virtual learning methods are set to be implemented in various forms as school communities decide on strategies that are certain to vary from region to region and are subject to mid-course change as the pandemic expands, impacting some communities more than others.

Mears told Catholic News Service recently the NCEA has begun collecting schools' reopening plans and safety protocols designed to deal with the COVID-19 pandemic. There are more than 6,000 Catholic schools in the U.S., and many of those best practices plans will be shared among Catholic schools superintendents and principals nationwide through conference calls as the school year progresses.

Last year, students had the benefit of at least starting the school year in person and getting to know each other and the faculty face to face over a period of months before a national lockdown in March. It may prove a less than ideal situation wherever students are asked to start the next fall term online if forming trusting teacher-student relationships suffers.
(Here is an Video example from NH Catholic Schools)

"I am sure it will be more difficult the younger the students are," Mears said. "I know some Catholic school teachers have already been meeting their students via Zoom one on one before school has even started so that the kids will kind of know their teachers the first time they come together as a group online."

In addition, Catholic schools around the country that have posted their reopening plans online or shared them as news releases indicate several common modifications and safety protocols and a few novel ideas as well.

-- Many schools are planning to reopen with an option for both in-person classes on campus and virtual learning for families not ready to return their child to campus.

-- Across the board, schools have made an array of campus modifications to enhance social distancing, student traffic flow, mask wearing, safe drop-off and pickup procedures, temperature checks and enhanced air circulation, sanitation measures and professional cleaning services.

-- Schools are keeping children in age-related cohorts that will study and play together but not mingle outside their cohort to limit the spread of a potential infection, reducing the need to quarantine an entire student body in the event of an outbreak.

-- Parents and volunteers will be restricted from being on campus for the foreseeable future.

-- Some schools are offering one-time financial incentives for students transferring in from non-Catholic schools.
Source: Edited from https://www.catholicnews.com/services/englishnews/2020/catholic-schools-in-us-unveil-reopening-plans-for-worrisome-fall-term.cfm

Vatican Gives a Basilica for use by Syro-Malabar Catholic Community of Rome

Rome gifts a basilica to Syro-Malabar faithful
by Biju Veticad
Card. Angelo De Donatis, vicar of Rome, has granted the community of Indian origin the use of Saint Anastasia on the Palatine. The faithful, almost 7 thousand throughout the Italian capital and the province, are celebrating: "It is a great gift from the diocese of Rome and the Vatican".

Rome (AsiaNews) - The faithful of the Syro-Malabar rite now have a basilica for worship. The community coordinator, Fr. Biju Muttathunnel, comments: "We are all celebrating, it is a great gift from the diocese and the Vatican". An estimated 7 thousand faithful belonging to this rite live in the Italian capital and surrounding province: originating in Kerala (southern India), they are now integrated within the Italian community.

According to Catholic tradition, this Eastern rite church traces its origins to the preaching of St. Thomas the Apostle on the subcontinent. For more than 25 years it was sui iuris, and therefore has the right to erect its own communities where the faithful have emigrated.

There is a large presence of Syro-Malabarians in Chicago, Melbourne, Canada and the United Kingdom. In Europe the community has an apostolic Visitor, Msgr. Stephen Chirappanath, who coordinates the communities of Zurich, Cologne, Frankfurt and Vienna.

The request to have a place of worship was presented to Pope Francis by the bishops of this rite. During the ad limina visit in 2019, the president of the bishops - Card. George Alencherry - presented this need to the pontiff. Last July 8, with the announcement of the cardinal vicar, "this dream has become reality".
FULL TEXT Release: Asia News  IT