It is interesting to note that the first African-American Catholic priest and bishop in the United States was James Augustine Healey, born in April of 1830. The future Bishop Healey was born the first of ten children to an Irish immigrant plantation owner and his wife, a former African-American slave. Michael Morris Healy was born in 1795 and emigrated from Ireland to Macon county Georgia in 1818. He acquired a substantial plantation and held 49 slaves as laborers on the plantation. One of the slaves was Mary Eliza Smith. She and Michael Morris Healy were married in 1829. While the marriage of two individuals of different races was taboo in the 19^th century, their common-law union resulted in 10 children; all but one survived to adulthood and developed colorful stories of their own.

James Augustine Healy was educated in primarily Quaker schools in Flushing, New York and then became the first African-American admitted to Holy Cross College in Worcester, Massachusetts. After college studies, he considered a vocation to the Jesuits’ novitiate in Maryland. However, Maryland was a slave state. After much consideration, James Augustus Healy  entered a Suplican Seminary in Montreal. In 1852, he was sent to Saint Suplice Seminary in Paris, aspiring to finish doctoral studies and become a seminary professor.

James Augustine Healy was ordained a Catholic priest for the Archdiocese of Boston on June 10, 1854 in the Cathedral of Notre Dame in Paris.  He became the first African-American Catholic priest on this date. (Augustus Tolton is incorrectly cited as the first African American Catholic Priest in the United States. This is partially due to the fact that James Augustus Healy was not at the time widely known as partially African-American. Augustus Tolton was ordained a priest at Saint Peters in Rome in 1886.)

Returning to Boston, Father Healy became the pastor of Saint James Church, one of the largest parishes in the Archdiocese. He actively defended the rights of Catholic parishioners in Boston as vital members of the local community and advocated for the Catholic Church as one of the primary social institutions in Massachusetts. He strongly advocated for the equal recognition of Catholic organizations in Massachusetts to those of non-Catholic and secular societies.

He was so influential and successful in this campaign that Pope Pius IX recognized his achievements and named him as the second Bishop of Portland, Maine. He was consecrated a Bishop on June 2, 1875 and therefore became the first African-American to be elevated to the episcopate in the United States.

For 25 years he served as Bishop of Portland, Maine. His administration successfully developed 60 new parishes, 68 missions, 18 convents and Catholic schools. Acutely sensitive of topics of racism, Bishop Healy worked diligently to alleviate racism against African-Americans in the 19^th century. However, he preferred to spread the message of racial equality through the Catholic faith and not through politically active platforms such as the Congress for Colored Catholics and similar organizations. Bishop Healy died in 1900 as Bishop of Portland, Maine.

In remembering the legacy of Dr. King today, we should also recall the many other individuals that preceded the civil rights movement of the 20^th century and recognize the struggle is indeed one that continues even to this very day. Individuals like Most Reverend James Augustus Healy are inspirations for all African-American Catholics in the struggle for racial, religious and social equality for which Dr. King is remembered today. As Catholics we should remember all men and women, of all races, who have helped bring the dream of racial equality to the state it currently exists in the United States. They were all pioneers and trailblazers in their own particular historical eras.

The facts concerning Assumption are simple and clear. The parish holds historical significance for the people of Philadelphia because of two individuals that were part of the life of the historical parish of the 19^th and 20^th centuries: John Neumann and Katharine Drexel. As Bishop of Philadelphia, John Neumann assisted in the solemn consecration of the newly constructed church. As a newborn child, Katharine Drexel was baptized at the church, entering the Catholic faith, destined for a life in excess of ninety years. Remarkably, if not for the events that happened in the years after both Neumann’s and Drexel’s common association with Assumption Church, they would have disappeared into history.

We know however, that the lives of these two Philadelphians — one a priest and bishop, the other an heiress to a large financial legacy and later the foundress of a community of sisters — would transform life for not only Philadelphia, but for people throughout the world.

Bishop Neumann, as Bishop of Philadelphia, deserves recognition not just because he participated in the consecration of Assumption Church, but because he was one of the most influential Philadelphians of the 19^th century. His pastoral initiatives encompassed the entire State of Pennsylvania, Delaware and Southern New Jersey. He was the principle driving force behind the foundation of the Catholic educational system in Philadelphia and subsequently the entire United States. He worked as a priest and bishop to zealously unite the multicultural tapestry of 19^th century Philadelphia into a cohesive city that lived up to the ideals of Penn’s vision of a City of Brotherly Love.

Katharine Drexel, as a citizen of Philadelphia, nurtured a vision of charity that extended to peoples of all races, especially African-American and Native American peoples. Combining her love of the Catholic Eucharist, a perspective on the unity of all peoples, courage in addressing social inequities among minorities, and the total distribution of her personal inheritance to victims of poverty and racial injustices, Katharine Drexel’s legacy straddles the 19^th & 20^th centuries in Philadelphia and the entire United States.

The period of Katharine Drexel’s life was one that witnessed an incredible amount of racial inequality between African Americans and Caucasian peoples. In Philadelphia, Katharine Drexel provided the bedrock foundation of the American Civil Rights Movement, long before Dr. Martin Luther King Jr., had a dream of racial equality in America. Mother Katharine Drexel established a religious community of sisters that exclusively ministered to the needs of what was then called, Black and Indian Peoples. Over the course of her lifetime the Sisters of the Most Blessed Sacrament distributed more than 39 million dollars to the needs of African Americans and Native Americans in order to insure that these minorities were properly educated and received proper care and nutrition.

Both Bishop Neumann and Mother Katharine Drexel have been the victims of oversight on the part of the Philadelphia Historical Society in relationship to their participation in the life of Assumption Parish on Spring Garden Street. The purpose of historical preservation is to preserve, restore, and conserve significant places in Philadelphia — and not simply because of their architectural importance. The mission of the Philadelphia Historical Commission is to accomplish preserve places that involve a historical person or event.

In addition to the exceptional architectural heritage — connecting to the prolific ecclesiastical architect of the period, Patrick Charles Keely — the church provides the historical structure for two of the most significant citizens of Philadelphia’s life and history since Benjamin Franklin. The City of Philadelphia has been especially generous in honoring Benjamin Franklin. The Benjamin Franklin Parkway, the Franklin Institute, the Benjamin Franklin Bridge and so on. However, there are no streets, parks or sites named to commemorate the lives and accomplishments of Saints John Neumann and Katharine Drexel.

The most significant acknowledgment of both Neumann & Drexel is of course the Catholic Church’s elevation of both of these exceptional individuals to the altars and designations of Sainthood. However, both Neumann & Drexel deserve recognition from a civil perspective in recognition of their lives and accomplishments in making Philadelphia a city of racial and religious tolerance in the 19^th & 20^th centuries.

The battle to preserve Assumption Parish on Spring Garden Street is now lost. The shifting demographics of Catholics, in addition to other factors contributed to its elongated process of death. However, Philadelphia Catholics and quite frankly all Philadelphians need to learn a lesson from this parish about the need to preserve our historical treasures that transcend architectural significance but point to the promotion of religious and ethnic harmony between peoples of all races, creeds, and colors. The Philadelphia Historical Committee needs to step back after this insensitive oversight against not only Philadelphia’s Catholics, but all Philadelphians of good will and recognize Saints John Neumann and Katharine Drexel with a park, a street, and yes, perhaps even statues on the illustrious Benjamin Franklin Parkway, not because they were and are Catholic Saints, but because they were illustrious Philadelphians that transformed Philadelphia and the world.

The Sisters Cities Plaza that is directly in front of the Cathedral-Basilica of Saints Peter and Paul would especially benefit from a new designation in honor of Bishop Neumann and Katharine Drexel. Without diminishing the importance of “Sister Cities”, both Neumann and Drexel, as Philadelphia Catholics, participated in events at the Cathedral-Basilica of Saints Peter and Paul. What more appropriate place to honor and recognize their contributions than the development of a commemorative park dedicated to the principles of religious and racial tolerance for all peoples of Philadelphia and the nation.

Notable individuals from all over the globe attended the Eucharistic Congress. At the time, individuals like Cardinal Karol Wojtyla and Mother Teresa were not quite household names. People like Dorothy Day and Cardinal Leo Suenens were more commonly known, however the mighty power of the Holy Spirit, often preached by Cardinal Suenens, was diligently changing the face of Catholicism in both Philadelphia and the world. The weeks events included lectures, workshops, exhibitions, and of course Eucharistic liturgies. One of the most memorable events for this author was the Catholic Youth Mass, held at the Spectum with musical accompaniment provided by the priest musical group, The Damiens. Since 1976, the Damiens have disappeared into the obscurity of history. The Spectrum is destined for demolition and all of the individuals mentioned previously in this reflection have returned home to God. What has remained is the ever persistent and deeply held belief that Jesus is the Bread of Life.

Despite the adage quoted by the poet Virgil, “Tempus fugit,” the reality of the gift of Jesus’ Eucharistic presence still remains as the central focus of the Catholic life. Though so often translated “time flies,” Virgil more correctly wrote, tempus fugit to mean, “time flees:”

Sed fugit interea fugit irreparabile tempus, singular dum capti circumvectamur amor.

But meanwhile it flees: time flees irretrievably, while we wander around, prisoners of our love of detail — Virgil, Georgics.

The great poet makes the reference to the manner in which we as human beings are sometimes consumed by unimportant details that are of no significant importance or meaning. Frequently, individuals spend their entire lives distracted by such details of little importance. However, Catholics are indeed called to transcend the nihilistic sentiments of Virgil’s, “tempus fugit,” and place our lives and aspirations in the Bread of Life, for our temporal and spiritual subsistence.

The sculpture of Jesus, breaking bread, that is situated outside of the Cathedral-Basilica of Saints Peter and Paul was commissioned for the 41^st International Eucharistic Congress. The Eucharistic Jesus offers to all passersby the Bread of Life from Him.

Everything indeed besides faith in Christ and participation in the Eucharistic sacrifice arefleeting moments of chronological time and space. While the 41^st International Eucharistic Congress was a great event in the spiritual and historical treasury of events for Philadelphia Catholics, its enduring legacy is indeed the theme of the week’s celebration: Jesus, the Bread of Life.

Most often we are attracted to events because of marketing efforts. In retrospect, the Eucharistic Congress, held during the monumental celebration of America’s Bicentennial were indeed, for this author, life influencing and spiritually pervasive even to this very day. Often we speak of historical events correctly as part of the past. However, when it comes to the 41^st International Eucharistic Congress, it is more correctly an event of kairotic significance because it unties both the sacred and the secular events of 1976, with the entire Catholic community — the Body of Christ that transcends chronological space and time. The world has changed drastically since 1976; we have had quite a bit of chronological time pass since those events, however our Eucharistic faith gives us an alternative understanding to Virgil’s. Our, tempus fugit directs us not towards a dismissal of the events of the past, but rather an embracing of the Christ in the Present, with the joyful anticipation of Christ in the future.

Christ yesterday and today,
The Beginning and the End,
The Alpha and Omega,
His are the times and ages:
To Him be glory and dominion
Through all ages of eternity. Amen

The theme of the event was “A Living Presence: Extending and Transforming the Tradition of Catholic Sacred Architecture”. Jointly, the architectural design departments of Notre Dame University and Catholic University planned and presented this two-day event that called much needed attention to the role architecture and vocational artists have in the important mission of the Catholic Church.

One of the most striking points noticed during the convocation was the considerable amount of professional enthusiasm and professional dedication all of the presenters and participants exhibited during the symposium. In such a gathering — that united academia with pragmatic examples of artistic and architectural realities — it was visibly evident that the future success of Catholic Sacred Art and Architecture is on the right path and is poised for remarkable success with the designs and plans of inspiring Catholic artists and architects. The symposium itself consisted of the usual presentation of academic papers and subsequent discussions. Uniquely, however, the dedication and devotion of the Catholic faith was apparent in all of the presenter’s attitudes and ideas that envision future designs to enhance our Catholic celebration of the Sacraments.

Importantly, the symposium presented multiple points of view. Traditional Catholic architecture was allowed to co mingle with modern Catholic architecture, and every point of design in between was allowed to participate. The use of the terms, “traditional” versus “modern” does not always allow for a friendly dialogue between parties. However, the artisans and architects present at this gathering uniquely appreciated the fact that the Sacred Mysteries of the Catholic faith joined them together in an artistic and architectural symbiosis that transcended mundane schools of architectural thought.

Most evident at the entire symposium was the overall consensus that the design and building of Catholic Churches should focus on the concept of the Mystical Body of Christ, of which we are all a part. With the theme of “The Architecture of the Mystical Body”, Dr. Steven Schloeder illustrated the many points of architecture that converge in the Catholic Church with the understanding and appreciation of the anatomy of the human body. In developing an understanding and a deeper appreciation of the analogy of the human body, as related to the Body of the Church and the Mystical Body of Christ, art and architecture for the Catholic believer transcends the temporal limitations of human understanding and participates in the eternal mystery of God’s existence.

In appreciating such a lofty integration of liturgical theology, it becomes apparent that the role of the vocational artist and the vocational architect is one of the greatest spiritual and temporal obligations that reflects the living faith of the Catholic Church.

Discussions with various presenters during the event evidenced that in the post-Vatican II era of artistic interpretation, the modern Catholic has lost a significant appreciation of both signs and symbols that manifest themselves through our sacred liturgies and devotional faith. Clearly, this conclave of vocational artists and architects in Washington, D.C. last week shows a true concern for the revival of appropriate Catholic architectural norms that enhance our spiritual experiences while at the same time giving glory to our eternal and transcendent God.

The symposium shows there is a need for a developing dialogue between Church and artisan on a continued and regular basis. From a historical perspective, the role of the artist and the architect is pivotal to the foundational expressions of Catholic ritual and faith. The construction and design of our Catholic Churches, our most sacred spaces, is where the Incarnational Mystery of God Made Man intersects with our temporal attempt to provide a suitable place in which Catholics can justifiably celebrate and worship God’s glory, beauty, and majesty. The symposium also indicated for me, as an author, that there is a remarkable need for education and catechesis of the Catholic faithful as a whole regarding the critically necessary inclusion of  art and architecture into the Catholic worshipping environment.

Those entrusted with the development of the faith in our Catholic parishes should appreciate the vast artistic and architectural heritages the Catholic Church endorses and makes visible through the celebration of it’s most holy and sacred rites.  What is needed is the development and appreciation of the collective historical and social understanding of the Church’s artistic and architectural memory. Pastors and faithful alike need to realize there is indeed room and opportunity for multiple examples of the artistic and architectural differences to co-reside and co- exist as expressions of our transcendent faith and our attempts to humanly unite with our Deity through art and architecture.

The theme of the symposium, A Living Presence, best indicates the organic continuity architects and artisans offer the living Church. Through the adaptation of practical norms of architectural quality and integrity, the vocational artist and architect present a living structure for the Church’s worship.  Even in our human inadequacy these give glory and praise to the real Living Presence of Christ that is the central focus and presence in our Catholic Churches and our hearts. As faithful Catholics, we attempt to bring A Living Presence of Christ to a world that seeks Jesus primarily in our places of sacred worship, our Catholic Churches. The edifices that most visibly offer A Living Presence are indeed the works of inspired artisans and architects. They stand as the sacred gateways toward a deepening relationship of faith, through our signs and symbols of Catholic art and architecture — ultimately a structural living presence that leads faithful believers to the ultimate Living Presence, Christ Jesus.

The acknowledgment of the Holy Father of the extreme gravity of the crisis clearly indicates that there is indeed an acceptance and understanding of the issues that often undermine the Church through some sexually rogue clergy. The rash of episcopal resignations are the first effective sign that Benedict’s promise for appropriate response will yield more changes that are positive factors in restoring ecclesial unity throughout the world.

Some observers might think Benedict’s acceptance of these resignations is a punitive response to episcopal incompetence all around the world. His response in this manner is really the first step in paternal correction and guidance to the world’s Catholic bishops that seemingly has not always happened in the last few decades. By the removal and replacement of the world’s bishops that failed to adequately react and respond to the clergy sex abuse scandal, the stage is set towards stronger reformations of the Church’s internal policies and relationship with civil judicial authorities.

What appeared just a few weeks ago, as a conspiratorial attempt to collectively hide the incidents of sexual misconduct and abuse is now just the opposite. The Church is stating clearly and with authority that the abuse of children is never acceptable and will no longer be tolerated. The Vatican Press Office released the current norms enacted for handling accusations of sexual abuse by clergy and the worlds bishops are firmly behind the desire for total transparency.

Pope Benedict XVI deserves strong accolades for his swift actions in handling the crisis. More importantly, he needs the prayerful support of all of the world’s Catholics, while making definitive changes in the manner the Church acknowledges and repents from abuse allegations. The secular media has been very intent on listing the inadequacies of the Church’s handling of this crisis. Now, the world needs to permit Pope Benedict XVI, with the guidance of the Holy Spirit to heal the wounds of the scandal and observe institutional penance for the shortcomings.

This period is perhaps one of the most painful for the life of the Catholic Church, because it has been forced by the sex abuse scandal to look into the unattractive image the mirror presents and make changes. The Church does not usually move quickly on many issues and matters. It responds in a manner that is usually slow and meditative. Benedict’s quick reaction illustrates the Church is clearly sorrowful for its behavior and now seeks forgiveness and reconciliation.

It is especially significant that the Holy Father has asked the forgiveness of the world, the crisis occurred globally. Catholicism as a global entity is moving into a state of institutional penance. Most importantly, the Church has resolved that this will never happen again. Such resolution is intrinsic to the Sacrament of Reconciliation in the Catholic Church for every baptized Catholic that takes part in the Sacrament. The Church, as the Body of Christ makes the same confession of sin, acknowledgement of the grievous nature of the offenses and firmly resolves to avoid future occurrences of the same grievous sin. Now it is time for forgiveness and absolution, restitution and reconciliation.

The notion that,” the Church prays as the Church believes” also applies to the manner in which the Church operates daily. Pope Benedict XVI is reminding everyone world wide that the Church is taking the definitive course towards healing and conversion in regards to its own shortcomings. Pray for Pope Benedict XVI, all of the victims of clerical sex abuse, both clergy and laity alike. We as members of the Mystical Body of Christ have all been hurt by the scandal. Pray now for healing.

Usually, most of us get distracted from the true reason for the season to capture a popular phrase. We forget that the secular expectations are far different from the spiritual preparations for which this season exists. Our scriptural reading reflect our spiritual preparatory anticipation for the coming of Jesus in His Incarnation.
This year, why don’t we all prayerfully reflect on the need to prepare for the Holy in our lives.

One method is to start celebrating the Liturgy of the Hours. The Prayer of the Church is celebrated multiple times throughout the day, throughout the entire world for the intentions of the People of God. In addition to remembering the intentions of all Catholics, the psalms prayed in the Liturgy of the Hours inspires us to deeply immerse our entire physical and spiritual beings into a restored union with God and each other.They also offer an opportunity to appreciate the sacred time Advent offers as an chance to recharge our relationships with God, each other and the entire Church.

Advent is sacred time! Advent is, "Time outside of Time!" Advent is a spiritually enriched time to prepare for the Messiah. Take advantage of the chance to celebrate the New Year of the Catholic Church, the majesty of the Incarnation and the opportunity to revitalize every aspect of our ancient faith. Take this preparatory period to reflect on what truly is important to the human condition, cast off the shackles of secular burdens and celebrate Jesus Christ in all of our hearts,homes and communities of faith.

The ancient Catholic Church was convinced that the return of Jesus Christ was coming soon. They prayed, "Come Lord Jesus!" as an invocation for the Lord to deliver them from the world.

Maranatha, Come Lord Jesus should be our prayer as we anticipate the celebration of Christmas as Jesus’ birth!

During the Second Vatican Council, then Father Ratzinger collaborated closely with Fr. Yves Congar (1904-1945) in revamping the Catholic view towards our Protestant brothers and sisters divided by the Reformation. Perhaps one of the most significant points of the Council to the was essentially putting an end to the Counter-Reformation prompted by the Anglican Schism and a new spirit of ecumenical understanding regarding those Christian communions. As Pope, Benedict XVI,  has consistently offered a bridge to others outside of Catholicism. Even within Catholicism itself, an olive branch extends to the liturgical extremists with the restoration of the Mass of Pope John XXIII.

Benedict’s pontificate offers an appreciation of the unique rituals and customs of Anglicanism, while allowing their coexistence with the Roman Church. It clearly illustrates that the openness towards Protestant Christianity advocated by Fr.Congar might indeed be coming to fruition. Remarkably, this gesture by Rome indicates very strongly that the Church indeed permits ritual pluralism even while it embraces theological solidarity. The notions of the modern world and the Church are quite similar in both sectors appreciating human diversity and cultural heritages. Catholics and Anglicans should really celebrate this unprecedented papal gesture towards acceptance of former Anglicans as a living expression of the concept of “E pluribus Unum.

The latest expression of reunion with the former Anglicans should be considered as the hallmark of the Benedictine papacy thus far…internal and external ecumenism. Negotiations with the extremists founded by Archbishop Lefebvre are ongoing. Relationships with the Orthodox Church have developed and there is a renewed appreciation of the cultural identity and acceptance of Islam. While the pontificate of John-Paul II strongly endorsed a new understanding of our Judaic roots, the papacy of Benedict seems to favor a more global sense of inclusion of theological plural isms. The movement might well be considered as a transcendental Thomism that brings Catholic Scholasticism into a renewed global appreciation.

The increased diplomatic and ecumenical, “reach-out,” of the Catholic Church to other faiths, cultures and traditions is part of the theological foundations of the teachings of the Second Vatican Council with the monumental document, Unitas Redintegratio (Restoration of Unity) which embraced the notions of a better appreciation and understanding of the Protestant faith. The document even suggested the Catholic Church itself could learn from their theological and cultural experiences and make great contributions to the life of the Catholic Church:

We must get to know the outlook of our separated brethren. To achieve this purpose, study is of necessity required, and this must be pursued with a sense of realism and good will. Catholics, who already have a proper grounding, need to acquire a more adequate understanding of the respective doctrines of our separated brethren, their history, their spiritual and liturgical life, their religious psychology and general background. Most valuable for this purpose are meetings of the two sides-especially for discussion of theological problems-where each can treat with the other on an equal footing-provided that those who take part in them are truly competent and have the approval of the bishops. From such dialogue will emerge still more clearly what the situation of the Catholic Church really is. In this way too the outlook of our separated brethren will be better understood, and our own belief more aptly explained — from Unitatis Redintegratio, chapter 2.

Appreciation of the things that unite us in our faiths extends also to the non-Christian members of the global community. Pope Benedict’s expressions of acceptance since taking office have included inter religious dialogues with Hindus, Buddhists, Muslims as part of the new understanding of the world order of the 21st century. The approach is refreshing: uniting theological beliefs with global human concerns. Some of the other projects undertaken by the Vatican also include involvement with scientists to solve the problem of global warming (solar panels on Paul VI Hall), providing of food and humanitarian aid to countries that lack resources and most recently papal permission to provide first aid kits to medically deficient countries. Such undertakings indeed illustrate the Catholic Church under the guidance of Benedict XVI is truly embracing its global responsibilities towards the world. What is most remarkable is the increased sense of the Church’s universal cooperation among all faiths and peoples.

Catholics really should take careful note of these renewed theological and humanitarian developments underway. The ecumenical teachings and the role of the Church in the modern world are emerging as Pope Benedict’s intention to accomplish the work he started as Father Ratzinger at Vatican II. It really seems that the hopes and intentions of aggiornamento developed by the Fathers of Vatican II are starting to sprout branches in addition to already strong historical and theological roots.

The mission of promoting peace in the world however begins not just on a diplomatic and global scale. It begins with the basic premise that all human life is sacred and is a gift from God. The political and social agenda of Barack Obama’s public service career does not support this basic premise that is the foundational basic for the Nobel Prize.

Of course there are pundits that will maintain that the Catholic Church is once again making to much of a focus on the topic of the unborn. Well, yes indeed, the war over the womb is the the most critical place to start when it means establishing world peace. If our American society cannot unilaterally and unconditionally support the sanctity of human life, global harmony is indeed a non sequitur.

This author finds it of particular interest that the Nobel Prize Committee indicated that President Barack Obama held similar views on peaceful existence as the intelligentsia in Oslo. Of course he does, Oslo is the center of a socialist society. Similar socialization is the same path President Obama wants the American people to walk.

The Catholic Church in America should not be duped by the decision of the Nobel Prize Committee. Peace on earth begins in the fundamental acceptance of the sanctity of all human life from conception to natural death. Any social, political or humanitarian body that makes distinctions from this moral absolute truly proclaims a distortion of the sanctity of all human life.

Responsible Catholics need to remember the hair-splitting nuances of the social agenda Barack Obama endorses and advocates. Such nuances are not reflective of the global pursuit of world peace and harmony, but rather are a diplomatic and solipsistic understanding of human life and dignity.

The Nobel Peace Prize is tarnished and very clearly echoes the sentiments of an increasingly materialistic and atheistic world, based on human achievements rather than moral law and divine guidance.

Unless Barack Obama and indeed the global community accept “peace in the womb, “ the pursuit of world harmony is a fleeting dream.

Saint Peter, the Prince of the Apostles and the Christ-bestowed head of the Church gives us a great example of human weaknesses transformed into the great accomplishments of his successful preaching and ministry, initially to the Judaic followers of Jesus and finally to the entire Roman Empire. His martyrdom at Rome illustrates the unwavering faith Peter maintained in the mystery of Jesus’ Paschal Mystery and inspired Gospel message.

Saint Paul, Apostle to the Gentiles presents an equally “larger than life” image of a man that experienced the power of the Gospel’s conversion through his own transformation from a persecutor of the Christian faith to one of the greatest influences on the entire course of Catholicism and its spread throughout the world.

In modern times, when we easily transport messages and information throughout the world in literally seconds, reflect on the enormity of the massive evangelical successes of Saint Peter and Saint Paul. Unsurpassed in their travels, teachings and ministry to both the heirs to the covenant of Abraham and the covenant of Jesus on the cross, they literally brought the Gospel to the entire known world of their day.

Petrine and Pauline traditions are fundamental influences in the continuation of the Apostolic ministry of Peter’s Successor, Pope Benedict XVI. Since the death of both pillars of the Church, Peter and Paul, the Vicar of Christ has consistently applied and spread the teachings of the Apostles to the ends of the entire earth. On or near June 29, the Pope bestows the pallium upon all those who have been named archbishop in the previous year. It is the sign of the jurisdiction of an archbishop and its bestowal by the pope signifies that they are united all over the world to the manifestation of Saint Peter’s and Saint Paul’s legacies in the foundation and continuation of the Church of Rome.

Throughout the centuries, the Universal Church has celebrated the exceptional Gospel witness of both of these great men. The ministries of Saint Peter and Saint Paul illustrate the desire for Christian unity the Church seeks through the ministries of both Eastern and Western representations of the Catholic faith. Since the inception of his Petrine ministry, Pope Benedict continuously presents every opportunity for East and West to heal the schismatic wounds that have separated the Roman Church and the Church of Constantinople since 1054. This hope for restored unity is indicated by the presence of a delegation to Rome from the Orthodox Patriarch of Constantinople, Bartholomew I, to share in the Liturgy of the Word with Peter’s Successor and witness the Catholic Liturgy of the Eucharist.

The uniquely different methodologies of Saint Peter and Saint Paul are great examples of the plurality of the Universal Church’s methodology in catechesis and evangelization; however, the theological essence is always the same.

Today is also a Solemnity all members of the Church should celebrate with great devotion and attention. It shows the true and essential diversity that exists liturgically and legislatively in both Eastern and Western branches of our faith: Different in liturgical expressions, but united in doctrinal beliefs.

Let us pray with our Lord, “That they may be one!”

[This article is adapted from a version that appeared last year on Hugh McNichol's blog.]

The Vice-president’s position on the ‘”pro-choice” topic is already well known. He is clearly against the correct teachings of the Catholic Church on the issue, yet he continues to attend Mass and receive Eucharist in defiance of Catholic moral and ethical teachings. Adding further insult to the injury, Georgetown University is recognizing his preeminence in the area of advocacy against violence against females. It clearly seems that the biggest contradiction in the campaign of violence against women is the “pro-choice” vice-president, an advocate of both artificial methods of birth control, and the ultimate violence against a woman and her unborn child: abortion!

The irony might not be quite appreciated by the academic cognoscenti at Georgetown, simply because they don’t understand the Catholic educational contradictions they support and promote with such an award. Georgetown University is honoring the vice-president for his reported support of anti-violence against women legislation while he advocates and promotes abortion. There is clearly a disconnect here from the correct Catholic moral and ethical principles.

Catholic educational facilities such as Georgetown and Notre Dame have not only alienated themselves from authentic Catholic educational norms and principles, they have abrogated the right to be called, “Catholic” as part of their titles. The presentation of the Legal Momentum Heroes Award to Vice-president Biden provides another failed opportunity for a Catholic University to proclaim and profess its adherence to the Magisterium, while promoting a secular culture of death and disregard for the sanctity of all human life.

Faithful Catholics should make their disapproval known to all of the supposed Catholic educational facilities that promote activities and lifestyles contrary to authentic Catholic principles. Georgetown University should especially make note of the secular path it has chosen to follow, while diminishing the Catholic Gospel message in its educational applications. Catholic educational institutions have the responsibility to either remain Catholic in their curriculum or stop pretending fidelity to Catholic teachings once and for all.
Vice-president Biden’s acceptance of any award from a Catholic University is a clear illustration of the deepening political entanglements that continue to compromise American Catholic educational facilities in the United States. American Catholics need to demand a stop to this trend of secular assimilation by our educational facilities before they are indeed, Catholic in name only!