Ss. Cyril and Methodius Ukrainian Catholic Church

Monterey, Calif., Mar 7, 2021 / 02:01 pm (CNA).- A Catholic group has received a large grant to restore one of the oldest California missions and to provide a place for tourists to examine the state’s religious and cultural history.

In February, Carmel Mission Foundation received a $1,800,000 grant for the Downie Museum and Basilica Forecourt Restoration, which seeks to rejuvenate the Mission San Carlos Borromeo de Carmelo located in Carmel, Calif., about five miles south of Monterey.

The project is scheduled to be completed by the fall in time to commemorate the 250th anniversary of the mission’s establishment. The grant was issued by the Hind Foundation, which provides non-profit organizations with the resources and tools to help restore monumental structures.

Linda Gardner, office manager for the Carmel Mission Foundation, emphasized the mission’s historical significance and value to the community.

“The Carmel Mission Basilica and Museums draw over 300,000 visitors annually, of all ages, races, ethnicity, genders, and religious backgrounds. As the burial place of one of America’s founding fathers, Saint Junipero Serra, Carmel Mission is a place of significant national and international historical importance for both religious and secular alike,” she told CNA.

The grant will be used to update according to state regulations, reinforce deteriorating structures, and restore the 100-year-old adobe museum and the main courtyard entrance of the Carmel Mission.

In the museum, the project will install new electrical, lighting, and fire suppression. It will also augment the museum’s masonry, which needs to be seismically strengthened in accordance with state law to protect the structure from earthquakes.

The main visitor restrooms will be relocated and removed from the original structure, restoring the adobe’s original floor plan. The museum’s exhibit space will then be doubled.

For the museum and the outside courtyards, ADA access regulations will be updated to grant people with disabilities access to the entire mission, including the garden. The restoration project will also revise the outside drainage system.

“The disabled and elderly will benefit greatly from these accessibility improvements by providing step-free paths and hazard-free access throughout the garden, basilica, museums, exhibits, restrooms, and cemetery allowing all to revel in its glory,” Gardner said.

“The grading of the Forecourt will not only provide ADA access, but will also remedy current flooding and drainage issues that are severely affecting the foundation of the renowned Basilica, Baptistery, and Bell Tower.”

Gardner said Downie Museum adobe represents a rich religious and cultural history of California. She said the museum's structure was established in 1921 as guest quarters for visiting priests. It was then dedicated as a museum in 1980 in honor of Sir Harry Downie, who spent 50 years helping restore the Mission.

“The Downie Museum exhibits are an important tool used to educate about the region’s history, the founding of the missions, and the formation of our 31st state, California. The museum currently offers visitors a 15-minute video on the overview of the Carmel Mission and displays feature artifacts and items dating back to the 1700s used by early mission inhabitants and recovered on the property during the mission's first restoration period from 1919-1940s.”

The Carmel Mission, established in 1773, was the second of the nine missions founded by Saint Junipero Serra. Gardner said the 249-year-old property is home to some of California’s oldest structures, art, and artifacts - some of which date back to 1568.

This building served as Serra’s living quarters and headquarters for the California mission system. It was later used to house the mission’s physicians until it was abandoned during the 1830s.

The current walls are adobe, meaning they are made from sun-dried clay. The structure’s roof is built out of wooden poles covered with two-piece clay tiles. A stone fireplace built by Carmel sculptor Jo Mora is featured inside the mission.

“The Downie Museum is an important cultural resource with tangible ties to the past and by preserving these historical areas, we ensure that future generations will have access to the extraordinary artifacts, art, literature, architecture, and history of everyday life recording the progress from the first peoples of California to the present day,” Gardner said.

As the pandemic continues to affect local businesses and livelihoods, Gardner expressed hope that the repairs will also help recover the region‘s tourist-driven economy which has suffered due to the pandemic restrictions and business closures.

She said the new plans for the community offer open spaces for social distancing requirements. She expressed hope that, when appropriate, the rejuvenated structure will allow for a celebration of the mission’s 250th anniversary, and “support efforts with the Covid-19 recovery plan for Monterey County.”

“As we look towards the recovery plan for our community, and ways to stimulate our tourist-driven local economy adversely affected by the COVID -19 pandemic, we strive to support our community partners, small businesses, hotels, and destination management firms to help them engage travel, and when appropriate, drive tourism back to our region’s hotels, museums, restaurants, and shops,” she said.

Denver Newsroom, Mar 5, 2021 / 05:27 pm (CNA).- Department of Defense investigators have identified the remains of U.S. Army chaplain and Servant of God Fr. Emil Kapaun among the unknown Korean War soldiers buried in a Hawaiian cemetery, much to the surprise and joy of the priest’s relatives and devotees in his home state of Kansas.
 
“I just hope everybody is as elated as we are. It’s awesome to know that Fr. Kapaun will be coming home after 70 years,” Fr. John Hotze of the Diocese of Wichita told CNA March 5. 
 
Ray Kapaun, the priest’s nephew, reflected on the news.
 
“There’s no words that can explain what the feelings are right now,” he said, according to KWCH News.
 
“I know there’s been a lot of miracles that have been attributed to him, or are in the investigation of being attributed to him, but I think everyone sees this as a miracle,” Ray said. “Because this is so unexpected. I mean, my family, we never thought we’d see this in our lifetime.”
 
The priest had been a chaplain during the Second World War and became known for his service in the Korean War with the U.S. Army's Eighth Cavalry regiment. After he was taken prisoner, he served and ministered to other soldiers in a prison camp, where he died May 23, 1951.
 
The U.S. Defense POW/MIA Accounting Agency has determined that the priest’s remains were among unidentified soldiers buried at the National Cemetery of the Pacific in Hawaii, the Wichita diocese said March 4. Many soldiers’ remains had been moved there from North Korea in the 1950s and again in the 1990s.
 
Bishop Carl Kemme of Wichita welcomed the discovery.
 
“It was a joyful and exciting surprise for the Diocese of Wichita that Fr. Kapaun’s mortal remains were recovered after so many years and we continue to look forward to his process of canonization in the future,” said the bishop.
 
Kapaun’s surviving family is helping to plan the transport of his remains and his final resting place.
 
Father Hotze, who serves as the episcopal delegate for Kapaun’s beatification cause, said the news of the identification of the priest’s remains was “easily one of the last things I expected.”
 
“We’ve always hoped that his remains would be found. It is something that has been on the back burner for everybody for so long. It is great news,” he said.

He reported that the chaplain’s cause for Catholic sainthood is in “a waiting phase” due to delays related to the coronavirus pandemic.
 
In 1993, Kapaun was named a “Servant of God,” the first step on the way to being declared a saint. To be declared “venerable” is the second step in the canonization process. A key meeting regarding his case had been scheduled at the Congregation for the Causes of Saints in March 2020, but that meeting was postponed due to the arrival of the coronavirus pandemic in Italy.
 
Hotze had high praise for the army chaplain, describing him as “an ordinary person who was able to do extraordinary things in service to his fellow men and women and ultimately that meant in service to God.”
 
“And that’s how he gave his life,” he said. “He truly followed the example of Christ. You can see Christ’s life, passion and death all rolled up into Fr. Kapaun.”
 
Kapaun was born in Pilsen, Kansas in 1916. He came of age during the Great Depression. He was ordained a priest in 1940 and began ministry as a parish priest in his hometown.
 
During World War II Kapaun would offer the sacraments at the nearby Harrington Army Air Field until he became a full-time army chaplain in 1944. He was stationed in India and Burma for the duration of the war. There, he ministered to soldiers and served his unit with a selfless attitude.
 
He also gained a reputation for courage. After Kapaun’s jeep had been damaged, he would often ride his bicycle to meet soldiers even at the front lines. He would follow the sound of gunshots to find them.
 
After World War II ended, Kapaun studied history and education at the Catholic University of America. He returned home for a brief time as pastor of his boyhood parish and served at several other parishes. In 1948, the United States issued a call for military chaplains to return to service. Kapaun responded. He was then sent to Texas, Washington, and Japan before deployment to Korea.
 
During the Battle of Unsan in November 1950, Kapaun worked tirelessly to comfort the suffering and retrieve the wounded from the battlefield. One of the soldiers he retrieved was a wounded Chinese soldier, who helped him negotiate a surrender after he was surrounded by enemy troops. Kapaun was taken captive as a prisoner of war.
 
Even then, he helped others. Kapaun carried a wounded American prisoner who could not walk some 30 miles to a prison camp, though the soldier weighed 20 pounds more than the priest. The man could have been killed by enemy soldiers if he could not keep up with the march.
 
The priest was taken to prison camp number five in Pyoktong, a bombed-out village that served as a detainment center. The soldiers at the camp were severely mistreated and suffered from malnourishment, dysentery, and a lack of warm clothing to counter an extremely cold winter. Kapaun would do all he could for the soldiers. He would wash their soiled clothes, retrieve fresh water, and attend to their wounds.
 
The priest helped his fellow prisoners solve problems and keep up morale. He would stay up at night to write letters home on behalf of wounded soldiers. Many returned prisoners of war said his efforts helped them to survive in a harsh winter. For those who did not survive, the priest helped to bury their corpses.
 
Fr. Kapaun would celebrate the sacraments for his fellow prisoners, hear their confessions, and say Mass. On Easter Sunday 1951, about two months before his death, he held a sunrise service for prisoners.
 
When he developed pneumonia and a blood clot in his leg, the chaplain was denied medical treatment, which led to his death.
 
For his bravery at Unsan, Kapaun was posthumously bestowed the Congressional Medal of Honor in a 2013 ceremony under President Barack Obama. The medal is the United States’ highest military award for bravery.
 
While the priest’s body was believed to have been buried in a mass grave on the Yalu River near the North Korea-China border, this was not the case. Instead, his remains had been returned to the U.S. in the 1950s along with hundreds of other unidentified soldiers, Hotze told CNA. He believes inquiry into his possible canonization led to information that Hotze helped lead to the identification of the chaplain’s remains.
 
“He was buried elsewhere in the prison camp,” said Hotze. “His remains were actually returned to the U.S. right after the Korean War, around 1954.”
 
A set of remains had initially been mislabeled as Fr. Kapaun’s, but investigators determined they instead belonged to a younger man in his late teens or early 20s, rather than to a 35-year-old priest. Further identification was difficult, in part to a lack of technology.
 
“He was interred at the national cemetery, as were many others, as an unknown soldier,” Hotze said. “Fortunately, the Department of Defense still actively tries to identify the remains of these unknown soldiers.”
 
Those involved in Kapaun’s canonization cause were told it could be a matter of time to identify his remains if they were indeed at the cemetery.
 
“And that’s exactly what happened,” said Hotze. “We’re thrilled.”
 
Every June pilgrims march from Wichita to Kapaun’s hometown of Pilsen. They make the 60-mile walk in commemoration of the priest and his march to the prison camps.
 
“People are inspired by what he was able to do,” Hotze said. “He was born shortly before the depression. He grew up during the depression as a poor Kansas farmer. The family had nothing. And he was able to make great things happen with nothing.”
 
“He used what he had, and put it in service to God and in service to others. I think he’s a perfect example for each and every one of us who strives to be a saint,” he said. “We can look at his example and realize even if we are poor, even if we are destitute, even if we have nothing in our own lives, we can still be a saintly person.”
 
U.S. Sen. Jerry Moran, R-Kansas, who had introduced legislation to award Kapaun the Medal of Honor, also commented on the identification of the priest’s remains.
 
“I am glad that his family has finally been granted closure after Father Kapaun’s selfless service to our nation,” said Moran, according to the Wichita Eagle newspaper.

Washington D.C., Mar 5, 2021 / 05:00 pm (CNA).- Lawmakers in Mississippi and Alabama have been debating bills concerning children who identify as transgender.

The governor of Mississippi pledges to sign a bill that would prohibit males who identify as females from participating on girls’ sports teams.

“I will sign our bill to protect young girls from being forced to compete with biological males for athletic opportunities,” said Gov. Tate Reeves (R) on Twitter on March 4. 

“It’s crazy we have to address it, but the Biden (executive order) forced the issue,” he added. “Adults? That’s on them. But the push for kids to adopt transgenderism is just wrong.” President Biden’s Jan. 20 executive order stated that his administration will interpret federal civil rights law to protect sexual orientation and gender identity, a move critics warned would have broad implications in a number of areas including schools and sports.

The Mississippi legislature voted overwhelmingly--81 to 28 in the state House and 34-9 in the state Senate--to pass the “Mississippi Fairness Act.” Eight Democratic House representatives joined 73 Republicans to vote for the bill, while the Senate vote fell along party lines with all “yea” votes coming from Republicans.  

The Mississippi Fairness Act would “require any public school, public institution of higher learning or institution of higher learning that is a member of the NCAA, NAIA or NJCCA to designate its athletic teams or sports according to biological sex; to provide protection for any school or institution of higher education that maintains separate athletic teams or sport for students of the female sex; to create private causes of action; and for related purposes.” 

According to the American Civil Liberties Union, 25 states have considered bills restricting athletes who identify as transgender from competing on a sports team aligned with their gender identity. 

Only one state, Idaho, has so far signed a bill restricting athletes identifying as transgender from competing with cisgender female athletes. The law has yet to go into effect and has been stalled in the courts.

Meanwhile in the neighboring state of Alabama, the state senate voted to make it a felony to provide a minor with puberty-blocking drugs, hormone therapy, or surgery to better mimic their chosen gender. 

A child with a diagnosed disorder of sexual development, such as a chromosomal abnormality, is exempt from the law. 

The Alabama Senate voted 23-4 to move the “Vulnerable Child Compassion and Protection Act” to the state House of Representatives. The vote fell along party lines, with all Democrats voting against and all Republicans voting in favor of the bill. 

The bill also would make it illegal for school employees, including teachers, principals, nurses, and counselors, to “encourage or coerce a minor to withhold from the minor’s parent or legal guardian the fact that the minor’s perception of his or her gender or sex is inconsistent with his or her sex,” or “withhold from a minor’s parent or guardian information related to a minor’s perception that his or her gender or sex is inconsistent with his or her sex.” 

Denver Newsroom, Mar 5, 2021 / 04:28 pm (CNA).- Several actors who worked on the film “Roe v. Wade” claim they are still waiting to be paid for their work on the movie, despite shooting their scenes over two years ago.

The film’s co-director and co-producer told CNA that the payment issue is resolved on their end, and they are waiting for the actors union to pay the actors using a large deposit the filmmakers placed with the union.

“Roe v. Wade,” a film about the landmark 1973 US Supreme Court decision on abortion, premiered last weekend at the Conservative Political Action Conference.

Susan LaBrecque, a Mississippi-based actor with a small speaking role in the movie, told CNA that she has yet to be paid for her work, despite her scenes being filmed over two days in New Orleans during July 2018.

Members of the actors union, SAG-AFTRA, normally can expect their payment to arrive within 30-45 days of filming, LaBrecque said.

Because the current payments are delayed, there will be late fees applied by the union, she noted. She said she knows of several other actors in the film— all with similarly small roles— who have not gotten their paychecks.

She said to her, it feels wrong that the film premiered before everyone involved was compensated for the work they put into it. 

"It feels wrong to tell [such] a moral story in a way, and have something in the background that's not morally correct," LaBrecque told CNA.

Cathy Allyn, co-director and producer of the movie, told CNA that they had placed a $200,000 deposit with SAG to cover any missed payments or other expenses, which is common practice in the film industry.

The missing payments were not caught until the filmmakers completed post-production accounting, at which point it was too late for them to hire a payroll company, Allyn asserted.

Allyn said she signed paperwork “a few weeks ago” to allow SAG to release their deposit to a payroll company, which will pay the actors.

She said the payment issues were likely due to "incomplete paperwork,” that she had apologized to the actors profusely, and that she and her co-producer Nick Loeb have no intention of leaving cast members “hanging.”

She said the filmmakers went through the “appropriate legal avenues” with SAG, and that COVID-19 likely contributed to the delay in the payments.

SAG did not respond by press time Friday to CNA’s request for comment, but released a statement to Los Angeles Magazine on the matter March 3.

“We were finally able to secure a release on the producer’s deposit [from] February 10. We are processing the funds with a payroll company so we can get payments out to performers as quickly as possible,” the statement reads.

“This does not cover all of the claims and we hope that the producer will fulfill its obligations and fully pay all talent,” it concluded.

LaBrecque pushed back on Allyn’s assertion that the actors know what they are owed, stating that she does not have “any idea how much the fees are, or when they will be paid.”

Actors Sherri Eakin and Brent Phillip Henry confirmed to The Hollywood Reporter that they, too, have yet to be compensated. They told THR that they have also not yet been given a payment schedule.

CNA encouraged other actors with the same problem to reach out voluntarily, but did not receive any additional reports by press time.

“Roe v. Wade” is set to be available in April on Amazon Prime and iTunes. Among its executive producers is Dr. Alveda King, Martin Luther King Jr.’s niece.

Loeb, a businessman-turned-filmmaker and actor, co-directed, co-produced, and starred in “Roe v. Wade.” He plays the part of Dr. Bernard Nathanson, a prolific abortion doctor who later converted to Christianity and became pro-life.

In a Feb. 23 interview with The Hollywood Reporter, Loeb said despite the film’s subject matter, it is not a “conservative,” “religious,” or even a “pro-life” film.

Loeb said not all the actors in the film are pro-life, but at least one of the actors— whom he declined to name— converted from pro-choice views to pro-life over the course of filmmaking.

“What we tried to do is really just lay out the facts of how Roe v. Wade came to be and how it was decided. People can take one view or another. I've had a lot of people who think it's in the middle,” he commented to The Hollywood Reporter.

Still, Loeb himself is pro-life and the personal journey of Loeb’s character, Nathanson, is one of pro-life conversion.

“Why some folks may think it's a conservative film or why it aligns with those views is because the protagonist actually converts. He starts off pro-choice and becomes pro-life through his journey. It's a true story,” Loeb commented.

Nathanson personally performed an estimated 5,000 abortions and oversaw tens of thousands more, including one on his own pregnant girlfriend in the 1960s.

Nathanson was previously a strong proponent of legalized abortion, and has been accused of inflating statistics on illegal abortions in the U.S. In 1969, he helped to found the lobbying organization now known as NARAL Pro-Choice America.

He left the practice of abortion in the early 1970s, and became a Christian and a pro-life activist until his death in 2011.

Washington D.C., Mar 5, 2021 / 04:06 pm (CNA).- A statement by pro-life, Catholic scholars published Friday says that the four major COVID-19 vaccines are not only acceptable to use, but also are themselves morally equivalent.

"While there is a technical causal linkage between each of the current vaccines and prior abortions of human persons, we are all agreed, that connection does not mean that vaccine use contributes to the evil of abortion or shows disrespect for the remains of unborn human beings. Accordingly, Catholics, and indeed, all persons of good will who embrace a culture of life for the whole human family, born and unborn, can use these vaccines without fear of moral culpability," reads a statement by several Catholic ethicists published March 5.

The statement adds: “There appears to us to be no real distinction between the vaccines in terms of their connection to an abortion many decades ago, and thus the moral starting point is one of equivalence.”
 
The eight signers of the statement are Father Thomas Joseph White, O.P., professor of systematic theology at the Pontifical University of St. Thomas Aquinas; Father Nicanor Pier Giorgio Austriaco, O.P., professor of biology and theology at Providence College; Carter Snead, director of the de Nicola Center for Ethics and Culture at the University of Notre Dame; Dr. Robert George, McCormick Professor of Jurisprudence at Princeton University; Dr. Maureen Condic, associate professor of neurobiology at the University of Utah; Father Kevin Flannery, S.J., emeritus professor of philosophy at the Pontifical Gregorian University; Dr. Christopher Tollefsen, professor of philosophy at the University of South Carolina; and Ryan Anderson, president of the Ethics and Public Policy Center.
 
The scholars spoke in reference to the four major COVID-19 vaccines: those produced by Pfizer, Moderna, Johnson & Johnson, and Oxford University/AstraZeneca.
 
In the statement, they explored the most controversial ethical aspect of the major COVID-19 vaccines—their connection to cell lines derived from an aborted baby.
 
The HEK-293 cell line is derived from a baby aborted in the 1970s. It is widely used in vaccine production and testing, especially in common vaccines such as those for measles and rubella.
 
While the Pfizer and Moderna vaccines had a remote connection to the HEK-293 cell line in the early phases of design—relying upon previous research that utilized the cell line—they were not produced with the cell line, as were the Johnson & Johnson and AstraZeneca vaccines. However, some of the testing for both the Pfizer and Moderna vaccines used the HEK-293 cell line.
 
Thus, some pro-life advocates and the U.S. bishops’ conference have argued that while it may be morally licit for Catholics to use the Johnson & Johnson vaccine, they should try to receive a vaccine with a less direct connection to abortion, such as the Pfizer or Moderna vaccine.
 
Furthermore, the USCCB has said that it is acceptable for Catholics to refuse a COVID vaccine out of conscience, if they believe that doing so has an impermissible link to abortion.
 
Bishops themselves have differed in their statements on the vaccines, with some echoing the USCCB’s call preferring one vaccine to another. Others, such as Bishop Robert McElroy of San Diego, have said Catholics could receive any of the vaccines without hesitation. The Bishop of Bismarck, meanwhile, said that Catholics should refuse the Johnson & Johnson vaccine because of its connection to abortion.
 
The Congregation for the Doctrine of the Faith said in December that it is “morally acceptable” to receive COVID-19 vaccines connected to abortions, if no ethical alternative is available.
 
Meanwhile, on Friday, the Catholic scholars stated that “[t]hose who have special reasons to take the J&J [Johnson & Johnson] vaccine should not, we believe, be led to think that they are choosing something that in other ways is more morally tainted than the Pfizer or Moderna vaccines.”
 
Their statement could appear to diverge from that of the USCCB, which said that Catholics should prefer a vaccine with a more remote connection to abortion if possible. The USCCB’s doctrine chair, Bishop Kevin Rhoades of South Bend, has clarified that “What’s most important is that people get vaccinated,” in a March 4 video message.
 
The connection of all four vaccine candidates to abortions is extremely remote—“a technical causal linkage,” the scholars wrote—and Catholics receiving any of those vaccines is not “in any way endorsing or contributing to the practice of abortion.” On that particular matter, they affirmed their agreement with Bishop Rhoades.
 
Catholics “can use these vaccines without fear of moral culpability,” they stated, adding that there are “little if any moral reasons against accepting” one of the four COVID vaccines.
 
Furthermore, the HEK-293 cell line is connected to more public goods than many might realize, the scholars said. The cells are used to test processed foods, for testing in the cosmetic and pharmaceutical industries, and “their use in biomedical research is ubiquitous,” they wrote.
 
The cell lines are not “body parts” of the aborted baby, but are rather “biological products that have been modified and reproduced many times over, and they do not retain the natural function of the tissue from which they were derived.”
 
The HEK-293 cell line does not rely upon continued abortions, but is continuously derived from the baby believed to have been aborted in the 1970s, they said. The baby was not aborted in order for its body to be used for medical research, they noted.
 
Pro-lifers might prefer one vaccine to another because of a perceived lack of connection to abortion, they said.
 
“Again, we agree with Bishop Rhoades that such a choice is a matter for their conscience. But we think it a mistake to say both that these vaccines are morally permissible to use and yet that some ought to be preferred to others,” they said.
 
Furthermore, one could make a prudential argument in favor of receiving the Johnson & Johnson vaccine given that it is easier to store and transport and requires only one shot rather than two, as the Pfizer and Moderna vaccines require.
 
“Persons with access to these vaccines have strong moral reasons to take them: in doing so, they build up the herd immunity that will provide the greatest possible protection for the most vulnerable among us, including the elderly, those with pre-existing conditions, some minority populations, and the many other seemingly random victims of severe COVD-19,” they stated.

“To be perfectly clear, we are not saying that people are justified in using and promoting these vaccines because the great goods they provide offset the evil of appropriating a prior wicked action. Rather, we believe that there is no such impermissible cooperation or appropriation here. The attenuated and remote connection to abortions performed decades ago and the absence of any incentive for future abortions offer little if any moral reasons against accepting this welcome advance of science.”

Washington D.C., Mar 5, 2021 / 02:00 pm (CNA).- Pope Francis’ visit to Iraq is hoped to bring a “reset” for the country, said one U.S. religious freedom advocate who has visited the region multiple times in recent years.

“Iraq cannot continue the way that it is, and see good outcomes. So there has to be some adjustments,” said Nadine Maenza, a commissioner at the U.S. Commission on International Religious Freedom (USCIRF), in an interview with CNA on Friday.

“I’m hoping that the light being shown on Iraq, and on Christians in particular, by the pope coming—it’s such a beautiful moment of just saying these people have value, they belong in Iraq, we all need to figure out how we can build a better Iraq together—I just hope it does have a restart for the country,” she said.

Maenza has traveled to the region multiple times in the last two years, including a visit to Sinjar, home to the Yazidi religious minority, as well as Erbil, in Iraqi Kurdistan, where many Christians fled from ISIS in 2014.

She spoke to CNA at the outset of Pope Francis’ visit to Iraq, the first-ever visit of a pope to the country. From March 5-8, Pope Francis will meet with the country’s political and religious leaders, hoping to encourage the local church and foster interreligious dialogue.

On Friday, Pope Francis met with the country’s political and diplomatic leaders, as well as around 100 local Catholic leaders including Syriac Catholic Patriarch Ignatius Joseph Younan and Chaldean Catholic Patriarch Louis Raphaël Sako.

The pope addressed the Catholics at the Syriac Catholic Cathedral of Our Lady of Salvation, where 48 people were martyred during a 2010 terrorist attack.

Christians in Iraq have been devastated by the U.S. invasion in 2003, the resulting sectarian violence, and the rise of ISIS in 2014. Their population has been steadily dwindling for decades, from around 1.5 million in 2003 to around 250,000 Christians in the country.

However, when ISIS swept across the region in 2014, many Christians fled into neighboring Iraqi Kurdistan, taking refuge in and around the city of Erbil.

Maenza told CNA that Iraqi Christians are currently suffering from two chief problems: a lack of security and a lack of economic opportunity. She hoped Pope Francis’ visit would draw attention to these matters and help produce a solution.

Christians and Yazidis want to be involved in the decision-making about the future of the country, but they have not been given a seat at that table, she said.

“These people feel powerless,” Maenza said, noting their frustration that they don’t have a say in economic or security policy.

Iraq has resources, including the fifth largest oil reserves in the world, but the country is not able to even provide consistent electricity or water to its citizens, much less a sufficient number of jobs, she said.

After ISIS was defeated, many Christians in the country’s north have been unwilling or unable to return to their liberated towns on the Nineveh Plain or in Mosul. They still have serious security concerns, Maenza explained.

A number of militia units of the Popular Mobilization Forces (PMF), as well as the country’s security forces, the Kurdish Peshmerga, and Christian militias, are all active in the region, she said, yet many of their members do not hail from the local towns they occupy.

Maenza compared the situation to the “Wild West,” where any citizen traveling through the security checkpoints is subjected to a shakedown. Thus, many Christians who fled ISIS but who remain in Iraq have not yet returned to their homes because they don’t feel safe with the presence of the militias and security forces.

Christians need to be reminded that they are a part of Iraq’s future—which will hopefully be a fruit of Pope Francis’ trip, she said. “Diversity is a good thing,” Maenza said of the Sunni and Shia Muslims and the number of ethno-religious minorities that make up Iraq’s population.

Pope Francis on Friday used the metaphor of a complex carpet to describe the different Christian churches in the country.

“The different Churches present in Iraq, each with its age-old historical, liturgical and spiritual patrimony, are like so many individual coloured threads that, woven together, make up a single beautiful carpet, one that displays not only our fraternity but points also to its source,” the pope said.

“For God himself is the artist who imagined this carpet, patiently wove it and carefully mends it, desiring us ever to remain closely knit as his sons and daughters.”

Pope Francis will also meet with leading Shiite cleric Grand Ayatollah Ali al-Sistani, during his trip.

The meeting is significant, Maenza explained, and hoped that the pope could successfully push for Shiite militias on the Nineveh plain to stand off so that local Christians can safely return to their homes and live peacefully.

“That kind of conversation is a good thing,” she said.

CNA Staff, Mar 5, 2021 / 12:00 pm (CNA).- A tattoo artist has restored the Stations of the Cross at a church in Belarus at the invitation of the local pastor. 

Julia Kulba -- known in the tattoo business as Pipetka -- applied her skills to the 14 bas-relief Stations of Cross at the Church of the Assumption of the Blessed Virgin Mary in Adamovichi, a village in the northwestern Grodno Region.

Catholic.by, the website of the Catholic Church in Belarus, reported March 4, that Fr. Alexander Shemet also asked Kulba to restore an image of Christ the Good Shepherd.

“They turned to me. I gladly accepted the offer,” Kulba told Hrodna.life, which first reported on her project and created a slider showing a before-and-after view of one of the Stations.

Kulba, a highly regarded tattoo artist with more than 15 years of experience, had never restored a religious artwork before Shemet approached her in early 2021. She worked with her sister, who is also a trained artist.

The church was built in 1854. A former prisoner of a Soviet camp began to restore the Stations 60 years ago but was forced to abandon the work due to ill health.

The ex-prisoner worked under the guidance of the then pastor, Fr. Kazimir Orlowski. He was ordained a priest in 1939, serving as a chaplain to the Polish resistance movement in World War II. In 1950, he was arrested for anti-Soviet propaganda and sentenced to death. His sentence was ultimately commuted to 25 years in a penal camp. 

After serving part of his sentence, Orlowski returned to the church and oversaw its restoration.

Belarus is a landlocked country bordering Russia, Ukraine, Poland, Lithuania, and Latvia. Catholics are the second-largest religious community after Orthodox Christians, comprising roughly 15% of the 9.5 million population. 

Hrodna.life reported that Kulba and her sister worked inside the church for a week during daylight hours.

She told the publication that the restoration would be “for the good not only of the church but also of the people who come here.” 

Washington D.C., Mar 5, 2021 / 10:30 am (CNA).- Two weeks after the Bishop of Portland in Maine called state restrictions on religious gatherings “unacceptable,” Maine’s governor is allowing churches to host at 50% capacity beginning March 26. 

Gov. Janet Mills (D) announced on Friday that Maine churches will soon be able to host indoor religious gatherings at 50% capacity, a significant change from the state’s Feb. 12 restrictions of five people per 1,000 feet of church space or 50 people total.

About two hours before the state issued the order, Bishop Robert Deeley of Portland had announced the diocese would be increasing attendance limits at indoor Masses and liturgies to 50% church capacity. 

“The diocese is pleased that Governor Mills agrees with the diocese’s plan as Maine’s Catholic churches, which have successfully held over 25,000 Masses since June, will now be in line with neighboring states in our ability to provide greater opportunity to parishioners in Maine,” Dave Guthro, the head of communications for the Diocese of Portland, told CNA on Friday.  

Guthro told CNA that the diocese had been in communication with the governor since the Feb. 12 announcement, hoping Mills would “reconsider” her order “as it did little to help Maine Catholics.”

“We asked the governor to consider the mental and spiritual needs of Mainers, who will now be able to have the additional opportunities to grow in faith and community at Holy Week and beyond,” Guthro said.

The state’s expanded capacity limits can go into effect on the Friday before Holy Week - a liturgical significance that Bishop Deeley emphasized in his statement on Friday. 

“The events commemorated in Holy Week are the focus of our reflection and penance during Lent. The climax of the mission of Jesus is unfolded. The love of God he reveals to us becomes very real for us in his suffering, death, and resurrection,” Bishop Deeley said of Holy Week. 

“I know that expanding our capacity for in-person worship at the start of Holy Week will bring great joy to many parishioners who have been unable to attend Mass as they wish due to attendance restrictions. Now, they can participate in the most solemn week of the year as we, together, remember the events which are at the heart of our Christian faith,” he stated.

Precautions will remain in place at churches during the ongoing COVID-19 pandemic, the bishop said, including the dispensation from the Sunday obligation and requirements of masks and social distancing for attendees. 

The announcement of the capacity increase comes one day after nearby Connecticut lifted all capacity restrictions on retail establishments and houses of worship, requiring only social distancing and masking. 

Churches in Maine have been under some of the strictest regulations in the country since the start of the coronavirus pandemic. Until Friday’s announcement, capacity at houses of worship had been mostly limited to just 50 people since their reopening in June, 2020. 

There have been no outbreaks of coronavirus traced to a Mass in the state of Maine, the diocese said. 

Maine’s only Catholic diocese has been critical of Gov. Mills over capacity restrictions in recent weeks. 

On Feb. 12, Mills announced an “expansion” of capacity for houses of worship that allowed for five people per 1,000 square feet. According to the diocese, the “expansion” only increased capacity at fewer than 10 of the state’s 141 Catholic churches. 

Deeley called for a percentage capacity restriction similar to that of other states. He said that the governor’s office had refused to work with the diocese in crafting restrictions for houses of worship.

“This ruling, though sold as an ‘expansion,’ provides no real advance for the vast majority of the state,” said Deeley in a Feb. 17 statement provided to CNA. 

Two of Maine’s largest churches--the Cathedral of the Immaculate Conception in Portland and the Basilica of Saints Peter and Paul in Lewiston--could hold 975 people and more than 1,500 people inside, respectively. However, under the state’s restrictions, they would only be able to hold at most 63 people and 105 people inside, respectively. 

The previous hard cap of 50 people inside churches had been particularly hard on families, Guthro explained to CNA in February, as a family of five would account for 10% of the legal capacity at one Mass. Many parishes in Maine required people to sign up for Masses ahead of time, and names were checked at the door prior to entry. 

Washington D.C., Mar 5, 2021 / 09:00 am (CNA).- As the Senate considers a $1.9 trillion COVID relief package on Friday, the head of the U.S. bishops’ conference warned that the bill will fund abortions.

“We urge President Biden and the leadership on Capitol Hill not to force upon Americans the wrenching moral decision whether to preserve the lives and health of the born or unborn, all of whom are our vulnerable neighbors in need,” said Archbishop Jose Gomez of Los Angeles, president of the U.S. bishops’ conference (USCCB), in a statement on Friday.

He implored Congress not to force pro-life Americans to oppose the COVID relief bill.

“We ask that our leaders please not pit people against one another in such a way,” he said, asking for the pro-life protections to be added in to the legislation.

The American Rescue Plan of 2021, which passed the House last week, does not include traditional abortion funding restrictions. Pro-life groups, including the U.S. bishops’ conference (USCCB), have warned that it would result in a significant increase in funding of abortions, abortion coverage, and abortion providers.

The president of March for Life Action, Tom McClusky, said the relief bill “has the potential to be the largest expansion of abortion funding since Obamacare.”

In 2010, the USCCB opposed the Affordable Care Act in large part due to expectations that it would allow for subsidies of abortion coverage. A 2014 report by the Government Accountability Office found that abortion coverage was being subsidized in health care plans under the law.

Rep. Chris Smith (R-N.J.), co-chair of the House Pro-Life Caucus, said on EWTN’s The World Over on Thursday that the funding to state and local governments in the bill has “absolutely no strings” attached and could go to abortion providers. In addition, federally-qualified health centers would receive billions of dollars; once subject to pro-life funding restrictions, Smith said the federally-funded centers could now do abortions under the COVID relief bill.

On Friday, Gomez noted that Congress for 45 years “has maintained that taxpayers should not be forced against their conscience to pay for abortions.”

The Hyde Amendment, enacted in law each year since 1976 as a rider to budget bills, prohibits federal funding of elective abortions. Once receiving bipartisan support, the policy is now opposed by leading Democrats—including by previous long-time supporter President Biden.

“Abandoning this compromise in a time of national emergency only serves to divide people in the very moment we should be united,” Archbishop Gomez said.

The archbishop emphasized that the rest of the bill is “important” in its goal of providing “much needed assistance for American families and businesses hard hit by the coronavirus pandemic.”

In a Feb. 26 letter, the conference highlighted “many positive provisions” in the legislation that included increases to food stamp benefits, emergency rental and homelessness assistance, and unemployment benefits.

However, the USCCB warned, “billions of dollars for health care services” are not subject to abortion funding restrictions, “and could therefore allow funding of abortions.”

On Friday, Gomez said that pro-life members of Congress and many Americans will be forced to oppose the bill for its lack of pro-life funding protections.

The conference has also asked for increased access to aid for Catholic schools, and for the charitable tax deduction to be available to all taxpayers whether or not they itemize their deductions.

CNA Staff, Mar 5, 2021 / 08:00 am (CNA).- More than 90% of Poles identify as Catholics despite increasing secularization, according to a report published on Friday.

The “Church in Poland” report, issued March 5 by the Catholic Information Agency (KAI), said that 91.9% of Poles described themselves as members of the Church. It found that 36.9% of Catholics regularly attended Mass. 

A little more than 3% of Poles described themselves as having no faith, while 0.9% identified as Orthodox Christians.

The report also highlighted worrying trends for the Catholic Church in Poland, noting that religious practice among young people had halved in almost 30 years. 

The report said that the number of Poles expressing support for the Church’s moral teaching -- especially on sexual ethics -- had also declined. Only 20% of Catholics said that they considered premarital cohabitation to be morally wrong.

The number of people expressing esteem for the Church fell to 41% in December 2020, though it rose slightly to 46% in January 2021.

A summary of the report provided by the Polish bishops’ conference said that the coronavirus crisis had “highlighted the process of weakening of collective religious practices and ties with the parish already underway in recent decades.” But it had also strengthened “family ties and religiosity.” 

The report said that the Polish Church had two cardinals, 29 archbishops, 123 bishops, 33,600 priests, and around 19,000 religious sisters.

There were 2,556 seminarians in 2020. In the academic year 2020-2021, 438 new candidates for the priesthood are in formation. Of these, 289 are in diocesan seminaries and 149 in religious orders, notably the Dominicans. 

There are 1,883 Polish missionaries worldwide, serving in 99 countries on five continents.

There are 1,050 Catholic shrines in Poland, of which 793 are Marian. The most popular is Jasna Góra Monastery, home to the icon of Our Lady of Częstochowa, which welcomed 4.4 million pilgrims in 2019, including 133,000 on foot.

The Sanctuary of Divine Mercy, linked to the apparitions of Jesus to St. Faustina Kowalska, receives about two million pilgrims from 90 countries.