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Wednesday, April 02, 2025

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Private conversations, public debates: Concerning bishops, Joe Biden and Holy Communion

Private conversations, public debates: Concerning bishops, Joe Biden and Holy Communion

Asked if he discussed abortion with Pope Francis during their recent Vatican summit, President Joe Biden said: "No, it didn't. It came up – we just talked about the fact he was happy that I was a good Catholic, and I should keep receiving Communion."

The next day, the Associated Press noted that Biden received Holy Communion at St. Patrick's Church in Rome.

Asked to validate the president's second-hand quotation, Vatican spokesman Matteo Bruni told reporters: "I would consider it a private conversation."

What do U.S. bishops think? That has remained a hot topic as the United States Conference of Catholic Bishops braces for its fall 2021 meetings next week (Nov. 15-18) in Baltimore – its first in-person assembly since the start of the coronavirus pandemic.

What is labeled as "draft 24" of a proposed USCCB statement on "Eucharistic coherence" flashes back to an earlier controversy about Catholic politicians, Holy Communion and an atmosphere of "scandal" among the faithful.

"We repeat what the U.S. bishops stated in 2006: 'If a Catholic in his or her personal or professional life were knowingly and obstinately to reject the defined doctrines of the Church, or knowingly and obstinately to repudiate her definitive teaching on moral issues, he or she would seriously diminish his or her communion with the Church," said this draft from late September – first obtained by The Pillar, a Catholic news website.

The quote continued: " 'Reception of Holy Communion in such a situation would not accord with the nature of the Eucharistic celebration, so that he or she should refrain.' "

As insiders have predicted, this draft of "The Mystery of the Eucharist in the Life of the Church" doesn't mention debates about the sacramental status of Catholic politicians who have consistently served as advocates for abortion rights, such as Biden or House Speaker Nancy Pelosi.

It does, however, connect some dots on this subject, while drawing from the writings of Pope Francis.


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No vacation at Vatican? Thinking about an 'August surprise' from Pope Francis

No vacation at Vatican? Thinking about an 'August surprise' from Pope Francis

If you have lived and worked in Washington, D.C., you know that Beltway-land has its own unique media traditions.

For example, no one is surprised when politicos issue somewhat embarrassing statements and proposals late on Friday afternoons, especially during the seasons in which half of the city’s journalists and chattering-class superstars are parked in traffic on the Chesapeake Bay Bridge in Annapolis on their way to the beach. After all, who pays attention to the news on Saturdays and it’s too late to do a major feature for the Sunday newspaper.

Then there is the “October surprise,” which is when a presidential candidate who is trailing — especially an incumbent president — makes a wild domestic policy proposal, foreign policy gesture or accusation against his enemies in an attempt to jump-start the race and gain ground in the polls.

With that in mind, it’s interesting to pause and think about an interesting Crux analysis piece by editor and super-insider John L. Allen, Jr., that just ran with this headline: “Pope’s ‘August surprise’ could be most counter-cultural stand of all.” Allen didn’t make a specific proposal for an upcoming bombshell, but did say that this pope has a history of making news during a month when Italians — it's almost a sacred tradition — are on vacation.

I asked Clemente Lisi, our resident Italian and Catholic-media pro, what he thought of this thesis. He quickly answered — even though (irony alert) he is on vacation this week. His email said:

I know the feeling well. I spent every August in Italy as a child visiting relatives and being on vacation. And yes, everything was closed!

This papal August surprise could very well be a symptom of the media’s lack of attention during this month. In the pre-Donald Trump years, August was typically considered a “slow month” — at least in the United States — and also a time when many editors took time off after a long year. The same thing happens in Italy, probably on a grander scale.


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Does this ancient document have authority in modern debates about moral theology?

Does this ancient document have authority in modern debates about moral theology?

THE QUESTION:

What was the ancient Didache and what is its to moral controversies relevance today?

THE RELIGION GUY'S ANSWER:

Except for the Bible or Quran, ancient writings rarely pop up in 21st Century public disputes. So it was rather interesting to see that happen with the Didache, whose importance rests on its likely status as the oldest surviving text from Christianity's earliest days other than the New Testament itself. Certain scholars think it was written even before the Gospels, between A.D. 50 and 70, but more common dating puts it in the early 2nd Century A.D.

This text's sudden media appearance involved the unending abortion debate, which is hotter than ever in the U.S. with the Supreme Court set to re-examine the law next term in the Dobbs case and the Catholic bishops' conference considering whether to endorse denial of Communion to "pro-choice" office-holders, President Biden included.

Garry Wills, the Northwestern University historian and renegade Catholic, recently sought to convince New York Times readers that "the cult of the fetus" embraced by Catholic bishops (also evangelical Protestants) is off-base because, among other things, Jesus and the New Testament authors never condemn abortion as sinful.

A blistering response by National Review's Michael Brendan Dougherty cited the Didache as prime evidence in contending that Christianity from its earliest phase opposed abortion. The document's second chapter forbids "grave sins," listed as follows:

"You shall not commit murder, you shall not commit adultery, you shall not commit pederasty, you shall not commit fornication, you shall not steal, you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is born. You shall not covet the things of your neighbor, you shall not swear, you shall not bear false witness, you shall not speak evil, you shall bear no grudge . . . (Roberts-Donaldson translation).

A later section targets "murderers of children, destroyers of the handiwork of God" in a catalogue of people who are living out "the way of death."


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Concerning prayers and penalty kicks: Inside the official Vatican soccer tournament

Concerning prayers and penalty kicks: Inside the official Vatican soccer tournament

Beyond the Vatican’s walls and its soaring columns lies a not-so-secret passion. It is this passion, one that envelopes much of the planet, that takes over the lives of a select group of Catholic priests and seminarians.

This passion is especially relevant with the Italian national team playing in the finals of EURO 2020.

What is this passion? It’s soccer, of course. In particular, it’s the annual Clericus Cup, a soccer tournament contested by teams from various seminaries located throughout Rome. Founded in 2007, the competition features 66 different nationalities and is the brainchild of Cardinal Tarcisio Bertone, the former Vatican secretary of state and rabid soccer fan.

The tournament pits against one another different religious orders and schools where seminarians are studying and training to become ordained priests. Think of it as March Madness for priests-in-training who play the world’s most popular sport. In fact, the tournament has received regular press from the Italian media and even the subject last year of a feature story on FIFA.com, soccer’s world governing body.

This unique sporting event is the focus of a new 69-minute documentary called “The Holy Game” by filmmakers Brent Hodge and Chris Kelly. The film, distributed by Gravitas Ventures, details what’s often called the “World Cup of the Church” — but also takes a behind-the-scenes look at these seminarians who love both playing the game and the challenges that come with dedicated their lives to God.

Soccer aside, the film follows several seminarians all with a seemingly similar backstory: self-doubt and anxiety over what awaits them once they are ordained.


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March Madness in pandemic: Why it's fitting that Gonzaga is poised to win NCAA title

March Madness in pandemic: Why it's fitting that Gonzaga is poised to win NCAA title

A stroll through the European paintings gallery at the Metropolitan Museum of Art in New York City brings you face-to-face with dozens of masterpieces. Among them is an altarpiece by the Italian Baroque artist Giovanni Francesco Barbieri, commonly known as Guercino.

The piece depicts the celebration of Luigi (also known as Aloysius) Gonzaga, who resigned his inherited title of marquis (he was a member of a prominent Renaissance-era family) to become a Jesuit in 1585 in order to care for the poor in Rome.

Gonzaga died in 1591 at the age of 23 as a result of the plague. He was canonized a saint in 1726.

What does this painting and the man it depicts have to do with March Madness?

Turns out a lot. Gonzaga (the saint) and Gonzaga (the basketball team) are two different things. Nonetheless, the patron saint of Christian youth — who then died serving the poor in a pandemic — can help inspire a team to the final prize. Indeed, it would be only fitting that Gonzaga win it all after the year of COVID-19. And during a college basketball season when historical powerhouses such as North Carolina and Duke are not in contention, Gonzaga could very well capture its first national championship.

It’s no surprise that a Catholic university is among the heavy favorites this season in men’s hoops. After all, Catholic centers of higher education are no strangers to winning the NCAA Tournament. Villanova did it as recently as 2018.

Leading the pack is undefeated Gonzaga, runners up in 2017, who are undefeated so far this season. The school, located in Spokane, Wash., was once considered an underdog capable of defeating high-ranked teams, has reached the tournament every season since 1999. They have advanced to the Sweet 16 on six consecutive occasions.


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Yes, this is a religion question: Year in, year out, why is January 1st New Year’s Day?

Yes, this is a religion question: Year in, year out, why is January 1st New Year’s Day?

THE QUESTION:

Why is January 1st New Year’s Day?

THE RELIGION GUY’S ANSWER:

There’s a religious angle here, as with almost any major aspect of human culture past and present. Our January 1 observance stems from ancient paganism. The numbering of “2021,” as with every year, reflects the global reach of Christianity. And the specific day everyone reckons to be January 1 was fixed by the Catholic Church during the Reformation and Counter-Reformation hostilities.

Alongside this conventional calendar, many faiths observe their own religious new years by calculations apart from the January 1 tradition.

The perpetually valuable Encyclopaedia Britannica tells us that worship of the Roman god Janus, with his festival (on January 9th, not the 1st) in the month eventually named for him was practiced even before the legendary founding of the city of Rome in 753 B.C. Janus was the animistic divinity of doorways (januae) and archways (jani). The idea of auspicious entrances and exits, endings and beginnings, eventually applied to turn of the year. January 1 officially replaced March 1 as the start of Rome’s year in 153 B.C..

Due to this pagan background, much of Christian Europe came to reject January 1 observances and celebrated the new year on Christmas Day or March 25, the feast of the Annunciation (the angel Gabriel’s message to Mary that she would bear the divine Son).

The year is the length of time the earth makes one circuit around the sun, but the day upon which a year begins is an arbitrary choice. In 46 B.C., Julius Caesar kept Rome’s January 1 starting point but reworked the “Julian calendar” to better fit with astronomy. The Julian system gained widespread use all the way until A.D. 1582, when Pope Gregory XIII ordered the “Gregorian calendar” cleanup that is universal today.

The Julian system figured that a year lasts roughly 365 days plus 1/4 of a day, so it added one day in the “leap year” every four years.


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Thinking about 'Uncle Ted' McCarrick: Duin and Abbott say press should keep digging

The calendar here at GetReligion — like any cyber-workplace — starts getting complicated as we move through Advent and into the entire whirlwind of Hanukkah, Christmas, New Years Day, etc. That’s even true during a pandemic that has kept us (especially older folks like me) locked up.

Still, Julia Duin is out and about this week. However I saw an interesting “other side of the notebook” piece that I knew would interest her. It was linked to the Vatican’s long-delay report about the fall of former cardinal Theodore “Uncle Ted” McCarrick and why that story — shrouded in rumors for decades — was so hard for many journalists to cover.

The new piece — “My minor role in exposing McCarrick” — was written by Catholic scribe Matt C. Abbott and ran at RenewAmerica.com.

I asked Julia for a quick comment on the piece and she wrote back: “Matt definitely was one of the early guys to sound the alarm but like the rest of us, he had only hearsay to go on. Not that said hearsay wasn’t convincing. A number of us had been hearing rumors for years and Matt connected the dots quicker than a lot of us [in mainstream newsrooms] who were more constrained toward having to get actual on-the-record people confirm those rumors. As an independent, he could say what he wanted at the time.”

To grasp the context for Abbott’s new comments, it helps to flash back to Julia’s earlier GetReligion posts about the challenges journalists faced dragging this sordid story out into the light of day. Those were:

* “The scandal of Cardinal Theodore McCarrick and why no major media outed him.”

* “Cardinal Ted McCarrick, Part II: The New York Times takes a stab at this old story.”

* “How journalists can nail down the rest of the Cardinal McCarrick story — for good.”

The story of the reporting of this story is unbelievably complicated and there are many angles and sources that are still not out in the open.

The best way to place Abbott’s new piece in context is to read a long, long passage drawn from the first of those three Duin posts. There’s no way to edit this down — because reality was complicated. Period. She starts with the fact that several journalists knew that there had been behind-the-scenes legal/financial settlements with victims, but no one could confirm how many or pin down key details:


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Does it matter if journalists have quit asking about the missing McCarrick report?

It’s July of 2020.

Do you know where the McCarrick report is?

There are people who still care about the who, what, when, where, why and how of the scandal that brought down former cardinal Theodore McCarrick, at one time the most press-friendly and influential cardinal in the United States of America.

In a way, it’s even more important to know more about the rise of McCarrick in church circles in and around New York City and then learn the details of his networking years in Washington, D.C. Who were McCarrick’s disciples and to what degree did they protect him, during the years when rumors were thick on the ground about — to be specific — his unique personal style when dealing with seminarians.

It’s totally understandable that the McCarrick investigation has faded from view. The year 2020 has, after all, served up challenge after challenge for journalists and church leaders, alike. McCarrick was shipped off to western Kansas and, now, it appears that he has moved to a safe house of his own choosing.

The former cardinal is now an afterthought.

But not for everyone. The other day, J.D. Flynn of the Catholic News Agency produced a thoughtful essay on what this silence means and the long term effects it could have on Catholic laypeople and their trust of the church hierarchy. It’s worth reading — even as the year 2020 rages around us. Here is the overture:

On June 20, 2018, American Catholics woke up to discover that retired Cardinal Theodore McCarrick stood accused of sexually abusing a teenager.

The cardinal said he was innocent. The New York archdiocese said it was a singular allegation. Dioceses in New Jersey said they had received isolated allegations of misconduct with adults.

Then the dam broke. It emerged that McCarrick had a pattern of sexual abuse and coercion, with minors and with young priests and seminarians. American Catholics learned about the cardinal’s beach house, his wandering hands, his preference for thin non-smoking seminarians. His coercive and manipulative letters became available to read, the testimony of his victims was crushing.

But the story didn’t stop at McCarrick.


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