Past the Boundary: The Journey of Augustine Tolton from Jonathan Sullivan on Vimeo.
Please, Lord, glorify your servant!
Past the Boundary: The Journey of Augustine Tolton from Jonathan Sullivan on Vimeo.
Please, Lord, glorify your servant!
Even before he was ordained a priest for the Diocese of Springfield in Illinois in 2005, Father Daren Zehnle was dedicated to helping young people learn about religious vocations. That’s why he feels so at home in his newest dual role as episcopal master of ceremonies for the Springfield diocese, working with Bishop Thomas John Paprocki, and as the associate director for the Office for Vocations.
As associate vocations director, Father Zehnle will work with Father Christopher House, who has been director of the Office for Vocations since 2008 and was until recently episcopal master of ceremonies. Additionally, Father House has taken over as pastor at Father Zehnle’s former parishes, Holy Cross in Auburn, St. Patrick in Girard and Sacred Heart in Virden, and remains associate director for spiritual formation for the Office for the Diaconate and specialization director for the Office for Ministry Formation.
Father Zehnle and Father House began their new assignments in January. Father Zehnle is in residence at Cathedral Parish but thanks to a busy schedule and the early February blizzard he is just now settling into his office at the Catholic Pastoral Center in Springfield.
Since he is in residence at the Cathedral, Father Zehnle will be helping out there as needed. “As other parishes have needed and as the bishop’s schedule allows, I have helped out,” he says. So far he’s also filled in at Masses in Petersburg, Auburn, Virden and Girard.
“As the master of ceremonies, when the bishop has a celebration somewhere, I go with him, just to make sure things run smoothly,” he says. “Every day is different because it depends on the bishop’s schedule.
“When the bishop has a confirmation at a parish we meet with the confirmandi about a half-hour beforehand,” he says. “He talks a bit about the vestments and a bit about vocations, too. And then I talk about, ‘How do you discern the call and how do you determine what the Lord’s calling you to do?’
“One of the reasons that the bishop has me as master of ceremonies and associate vocations director is so that if someone should be discerning a call to the priesthood or to the consecrated life, that they have an idea already of who’ll they’ll be talking to. It gets a face out there and connects it with a name and an office. So you won’t be just calling some random guy on the telephone.”
Father Zehnle not only talks about vocations, he sometimes writes about them in his blog Servant and Steward (dzehnle.blogspot.com). He is also on Facebook. “I talk about vocations, things about the church, things about the world, and things about my own little life. I try to post something every day.”
Father Zehnle knew by the age of 16 that he wanted to become a priest. That’s why he isn’t surprised that there seems to now be a growing interest in vocations among high school students. “I’ve always enjoyed working with high school age students. I’ve found them to be a delight.
“Their openness to the faith is there once you get them to start asking questions and you start answering them bluntly and directly, never sugar-coating an answer but just being straight-forward with them. Then the ministry there is endless. I don’t find it difficult at all.”
Father House is the primary vocations director, Father Zehnle says. “My task in this is to promote vocations, to talk about them, and to try to get kids to think about them and to really ask themselves, not ‘What do I want to do with my life?’ but ‘What does God want me to do with my life?’”
Father Zehnle says the goal of his travels with Bishop Paprocki is to start getting a culture of vocations to grow, “so that the idea of thinking about becoming a priest or becoming a nun isn’t some foreign concept out of left field.”
“But it really is just part of growing up Catholic,” he says. “Does the Lord want me to be a priest or to be a nun? Does he want me to be a brother or a deacon? Or does he want me to married? What does the Lord want me do? With that in mind, what way of life will help me grow in holiness? That’s the overall goal of vocations, of course.
“One of my goals, and I’m sure one of Father House’s too, is to work more closely with the women who are vocation directors of religious orders. One of the difficulties is that young ladies aren’t always around nuns, so they don’t get to interact with them or experience what a full life they have as a religious,” Father Zehnle says.
“Part of the vocation goals is to get vocation directors out and about more across the diocese. If they never see us they aren’t likely to get the idea in their mind that ‘Maybe that is a good idea.’ So if we can be around them we can give them a sense of the joy and happiness that comes from following Christ.
“The idea is we want you to be open to it. We want you to really consider it. So if you think that the Lord might be calling you, we ask that you talk to us,” Father Zehnle concludes. “Talking to us doesn’t mean you’re in, you’re hooked. But we really want to help people discern what the Lord wants for them as well.”
To reach the Office for Vocations, call (217) 698-8500. Father Chris House is at ext. 182 and Father Daren Zehnle is at ext. 194.
In accordance with article 43 of the 2007 Instruction of the Congregation for Causes of Saints, Sanctorum Mater, I, the undersigned Ordinary of the Archdiocese of Chicago, declare that I have received and accepted the petition for the Cause of beatification and canonization of the Servant of God, Father Augustus Tolton.Please, Lord; glorify your servant!
Therefore the Cause having been officially opened during the formal hearing held at St. James Chapel at the Archdiocesan Pastoral Center, on this the 24th day of February, 2011, I am directing the assigned personnel of the ecclesiastical tribunal to carry out all necessary steps to instruct the diocesan phase of the Cause, inclusive of hearing witnesses regarding Tolton's virtues and reputation of holiness. In addition, I encourage all those who can give testimony, even should they have negative proof, to come forward and contact the aforementioned tribunal. Moreover, those who possess writings of any kind or any other information regarding the Father Tolton are urged to put that at the tribunal's disposition.
All things henceforth serving the honor of God,
Given at Chicago, Illinois
the 24th day of February, 2011
/s/ Francis Cardinal George, OMI
Archbishop of Chicago
In the name of God, Amen. I, N., appointed as N. for the Cause of Beatification and Canonization, on the life, virtues, reputation of sanctity of the Servant of God, Father Augustus Tolton, do solemnly swear that I will faithfully and carefully execute the duty committed to me, and I shall refrain from saying or doing anything that could directly or indirectly be an obstacle to the truth or justice demanded of these proceedings, nor anything that could limit the freedom of my task, so help me God and these holy gospels which I touch with my hand.
O God, we give you thanks for your servant and priest Father Augustus Tolton, who labored among us in times of contradiction, times that were both beautiful and paradoxical. His ministry helped lay the foundation for a truly Catholic gathering of faith in our time. We stand in the shadow of his ministry. May his life continue to inspire us and imbue us with that confidence and hope that will forge a new evangelization for the Church we love.Yes, Lord, glorify your servant and give us another Saint!
Father in heaven, Father Tolton's suffering service sheds light upon our sorrows. We see them through the prism of your Son's passion and death. If it be your will, O God, glorify your servant, Father Tolton, by granting the favor I now request through his intercession (pray your request silently) so that all may know the goodness of this priest whose memory looms large in the Church he loved.
Complete what you have begun in us that we might work for the fulfillment of your kingdom. No to us the glory, but glory to you, O God, through Jesus Christ your Son, and our Lord, Father, Son and Holy Spirit. You are our God, living and reigning forever and ever. Amen.
Chicago, Ill., Feb 24, 2011 / 05:56 am (CNA).- The Archdiocese of Chicago has begun a new phase of the investigation that could ultimately canonize Fr. Augustus Tolton. As the first African-American to become a priest, Fr. Tolton demonstrated remarkable patience, courage and dedication to his ministry during a time of widespread injustice.
Approximately a year after it opened Fr. Tolton's cause, the archdiocese formally began the proceedings to examine the 19th century priest's life, virtues and reputation for holiness. The process requires a canonical trial, which had its first session on the afternoon of Feb. 24 at St. James Chapel in downtown Chicago [That must have been an early trial; the results of the first session will be presented today at 2:00 p.m., and I'll be there].
Chicago's Cardinal Archbishop Francis E. George presided over the public event [which will happen at 2:00 p.m.], at which Bishop Joseph N. Perry – the Auxiliary Bishop of Chicago, who is the postulator of Fr. Tolton's cause for sainthood – introduced evidence of Fr. Tolton's faithful life and holiness. The proceeding also featured the appointment of officials who will evaluate Fr. Tolton's reputation and the facts of his life.
The judgment of those officials, in conjunction with the Vatican's Congregation for the Causes of Saints, could lead to the next step in Tolton's cause: his designation as a “Servant of God.” After this, a declaration of “heroic virtue” would establish him as “Venerable.”
Further evidence of his miraculous intercession would be needed for Fr. Tolton to become a saint of the Church. Bishop Perry told CNA on Feb. 22 that at least one such possible occurrence is already under consideration, from the reports that the archdiocese is continuing to receive from the faithful.
In the short term, however, Bishop Perry is less occupied with possible miracles, and more interested in making the case for Fr. Tolton as a model of Christian virtue.
According to Bishop Perry, the key to understanding Fr. Tolton's life is in recognizing his “long-suffering perseverance, in the face of what you might call 'racial apartheid'.”
“His adult life was lived largely through the period of Reconstruction after the Civil War,” the bishop noted. “The nation had no program to assimilate blacks in society, following the Emancipation Proclamation. Anyone who was emerging as an accomplished black person, suffered – and was, more than likely, not accepted.”
Augustus Tolton was born into slavery, and baptized into the Catholic Church, in Missouri during 1854. His parents were Catholics, as were their owners.
His father, Peter Paul Tolton, died in 1861 after fleeing Missouri to join the Union Army at the beginning of the Civil War. Along with his mother and siblings, Augustus escaped to Illinois, where they were no longer slaves.
But freedom did not entail equality, even within the Church. Outraged German-American parishioners forced him to withdraw from their parish school.
At age 14, the former slave had to begin a remedial education. But he received encouragement from an Irish priest, Fr. Peter McGirr [who insisted he be treated well in his school; after Fr. McGirr addressed his school and congregation, Augustus was welcomed], who admitted him to his parish school. He eventually encouraged the devout young man to consider the priesthood.
However, no Catholic seminary in the United States would accept a black student. For years Augustus worked various manual jobs, while using his off-hours to assist at Mass and teach religion to black Catholics in the town of Quincy, Ill.
Finally, 1880, he was accepted to study in Rome – where it was assumed he would train to become a missionary in Africa. Augustus studied African languages and cultures for six years in Rome.
Then, on the night before his ordination, the plan changed unexpectedly. He was told he would be ordained as a priest for the United States.
The Italian Cardinal Simeoni told him: “America has been called the most enlightened nation in the world. We shall see if it deserves that honor.”
“If the United States has never before seen a black priest,” the cardinal said, “it must see one now!”
Bishop Perry explained that in the town of Quincy, where Fr. Tolton was sent back after his ordination, “racial separation was the norm at the time.”
“There were three Catholic churches – a German one, an Irish one, and one that they began for blacks [there were more than three Catholic churches in Quincy at the time, but ethnically they were German, Irish and black].”
Many churches of the time did not allow blacks to receive Communion at Mass in a “white” church, where they would be segregated to the balcony [I'm not sure that was the case in Quincy; Quincy was a major stop on the underground railroad and greatly helped slaves seeking to escape slavery].
“A lot of them didn't go to Communion at all,” Bishop Perry recalled. “It was not allowed, to kneel at the Communion railing next to a white person. If there wasn't a balcony, most churches had a roped off section with a few pews for blacks to sit in.”
“It's contrary to everything the Gospel stands for,” the bishop stated. “But racial separation was taken practically as a religion in itself.”
Amid this environment of reflexive racism, Fr. Augustus was charged with preaching the Gospel.
“Some folks thought whites, even though they were Catholic, should have nothing to do with his church,” Bishop Perry recounted. “Other whites went to his Masses – they found him an attractive speaker and preacher, and went to him for Confession.”
“A priest in a German parish told him, in no uncertain terms, that he should restrict himself to the blacks. He took his complaint to the local bishop – and was reprimanded.”
“Fr. Tolton responded by saying that the Church is open to everyone, and we shouldn't tell anyone they can't come in. He was told that if he could not obey, it was best that he leave town.”
After a subsequent dispute, which forced him to do so, he found that a group of black Catholics in Chicago – who worshiped in a church basement – also needed a pastor.
The Archbishop of Chicago welcomed him. But, as Bishop Perry noted, Fr. Tolton's new ministry was “largely confined to the south side of the city – the tenement houses, and the rather poor area occupied by freed blacks and escaped slaves.”
Fr. Tolton died of heat stroke, at the age of 43, in 1897. By that time, however, he had already become a revered leader of the black Catholic community in Chicago.
Some of the descendants of his former parishioners have volunteered their testimony to Bishop Perry, recounting family stories of encounters with the beloved priest who was known as “Father Gus.”
Simply being the first black Catholic priest in America, Bishop Perry said, “doesn't make him a saint.” What does, in Bishop Perry's estimation, is the manner in which he lived out his priesthood.
“A priest is supposed to be a servant to all. As a priest, Fr. Tolton was always open and receptive to everyone – although even the Church did not always allow him to be a priest in that way.”
“He tried to improve the culture. But the culture was so resistant – it almost made his priesthood impossible. Society, and the Church, threw a lot of 'nos' at him: 'We can't take you, we can't accept you'.”
Now, Bishop Perry and the Archdiocese of Chicago hope the universal Church will uphold Fr. Augustus Tolton as an example for priests, and for all the faithful.
“We're hoping that, after all the 'nos' he had to endure in life, this time the Church will say 'yes'.”
I like it, but it probably won't fit into the overall curial structure. Instead, it was decided that the sign should be:
It isn't as much fun, but I suppose it will work.
The knight who stands outside my door must have grown cold.
I must admit: I was both impressed and pleased.
Dear Brothers and Sisters!In a time such as this it is wise to remember the words of Saint Francis of Assisi spoken on his deathbed: "Let us begin, brothers, to serve the Lord our God, for up to now we have hardly progressed" (Saint Bonaventure, The Life of Francis, 14.1).
The 48th World Day of Prayer for Vocations, to be celebrated on 15 May 2011, the Fourth Sunday of Easter, invites us to reflect on the theme: “Proposing Vocations in the Local Church”. Seventy years ago, Venerable Pius XII established the Pontifical Work of Priestly Vocations. Similar bodies, led by priests and members of the lay faithful, were subsequently established by Bishops in many dioceses as a response to the call of the Good Shepherd who, “when he saw the crowds, had compassion on them, because they were like sheep without a shepherd”, and went on to say: “The harvest is plentiful but the labourers are few. Pray therefore the Lord of the harvest to send out labourers into his harvest!” (Mt 9:36-38).
The work of carefully encouraging and supporting vocations finds a radiant source of inspiration in those places in the Gospel where Jesus calls his disciples to follow him and trains them with love and care. We should pay close attention to the way that Jesus called his closest associates to proclaim the Kingdom of God (cf. Lk 10:9). In the first place, it is clear that the first thing he did was to pray for them: before calling them, Jesus spent the night alone in prayer, listening to the will of the Father (cf. Lk 6:12) in a spirit of interior detachment from mundane concerns. It is Jesus’ intimate conversation with the Father which results in the calling of his disciples. Vocations to the ministerial priesthood and to the consecrated life are first and foremost the fruit of constant contact with the living God and insistent prayer lifted up to the “Lord of the harvest”, whether in parish communities, in Christian families or in groups specifically devoted to prayer for vocations.
At the beginning of his public life, the Lord called some fishermen on the shore of the Sea of Galilee: “Follow me and I will make you fishers of men” (Mt 4:19). He revealed his messianic mission to them by the many “signs” which showed his love for humanity and the gift of the Father’s mercy. Through his words and his way of life he prepared them to carry on his saving work. Finally, knowing “that his hour had come to depart out of this world to the Father” (Jn 13:1), he entrusted to them the memorial of his death and resurrection, and before ascending into heaven he sent them out to the whole world with the command: “Go, therefore, make disciples of all nations” (Mt 28:19).
It is a challenging and uplifting invitation that Jesus addresses to those to whom he says: “Follow me!”. He invites them to become his friends, to listen attentively to his word and to live with him. He teaches them complete commitment to God and to the extension of his kingdom in accordance with the law of the Gospel: “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit ” (Jn 12:24). He invites them to leave behind their own narrow agenda and their notions of self-fulfilment in order to immerse themselves in another will, the will of God, and to be guided by it. He gives them an experience of fraternity, one born of that total openness to God (cf. Mt 12:49-50) which becomes the hallmark of the community of Jesus: “By this everyone will know that you are my disciples, if you have love for one another” (Jn 13:35).
It is no less challenging to follow Christ today. It means learning to keep our gaze fixed on Jesus, growing close to him, listening to his word and encountering him in the sacraments; it means learning to conform our will to his. This requires a genuine school of formation for all those who would prepare themselves for the ministerial priesthood or the consecrated life under the guidance of the competent ecclesial authorities. The Lord does not fail to call people at every stage of life to share in his mission and to serve the Church in the ordained ministry and in the consecrated life. The Church is “called to safeguard this gift, to esteem it and love it. She is responsible for the birth and development of priestly vocations” (John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis, 41). Particularly in these times, when the voice of the Lord seems to be drowned out by “other voices” and his invitation to follow him by the gift of one’s own life may seem too difficult, every Christian community, every member of the Church, needs consciously to feel responsibility for promoting vocations. It is important to encourage and support those who show clear signs of a call to priestly life and religious consecration, and to enable hem to feel the warmth of the whole community as they respond “yes” to God and the Church. I encourage them, in the same words which I addressed to those who have already chosen to enter the seminary: “You have done a good thing. Because people will always have need of God, even in an age marked by technical mastery of the world and globalization: they will always need the God who has revealed himself in Jesus Christ, the God who gathers us together in the universal Church in order to learn with him and through him life’s true meaning and in order to uphold and apply the standards of true humanity” (Letter to Seminarians, 18 October 2010).
It is essential that every local Church become more sensitive and attentive to the pastoral care of vocations, helping children and young people in particular at every level of family, parish and associations – as Jesus did with his disciples - to grow into a genuine and affectionate friendship with the Lord, cultivated through personal and liturgical prayer; to grow in familiarity with the sacred Scriptures and thus to listen attentively and fruitfully to the word of God; to understand that entering into God’s will does not crush or destroy a person, but instead leads to the discovery of the deepest truth about ourselves; and finally to be generous and fraternal in relationships with others, since it is only in being open to the love of God that we discover true joy and the fulfilment of our aspirations. “Proposing Vocations in the Local Church” means having the courage, through an attentive and suitable concern for vocations, to point out this challenging way of following Christ which, because it is so rich in meaning, is capable of engaging the whole of one’s life.
I address a particular word to you, my dear brother Bishops. To ensure the continuity and growth of your saving mission in Christ, you should “foster priestly and religious vocations as much as possible, and should take a special interest in missionary vocations” (Christus Dominus, 15). The Lord needs you to cooperate with him in ensuring that his call reaches the hearts of those whom he has chosen. Choose carefully those who work in the Diocesan Vocations Office, that valuable means for the promotion and organization of the pastoral care of vocations and the prayer which sustains it and guarantees its effectiveness. I would also remind you, dear brother Bishops, of the concern of the universal Church for an equitable distribution of priests in the world. Your openness to the needs of dioceses experiencing a dearth of vocations will become a blessing from God for your communities and a sign to the faithful of a priestly service that generously considers the needs of the entire Church.
The Second Vatican Council explicitly reminded us that “the duty of fostering vocations pertains to the whole Christian community, which should exercise it above all by a fully Christian life” (Optatam Totius, 2). I wish, then, to say a special word of acknowledgment and encouragement to those who work closely in various ways with the priests in their parishes. In particular, I turn to those who can offer a specific contribution to the pastoral care of vocations: to priests, families, catechists and leaders of parish groups. I ask priests to testify to their communion with their bishop and their fellow priests, and thus to provide a rich soil for the seeds of a priestly vocation. May families be “animated by the spirit of faith and love and by the sense of duty” (Optatam Totius, 2) which is capable of helping children to welcome generously the call to priesthood and to religious life. May catechists and leaders of Catholic groups and ecclesial movements, convinced of their educational mission, seek to “guide the young people entrusted to them so that these will recognize and freely accept a divine vocation” (ibid.).
Dear brothers and sisters, your commitment to the promotion and care of vocations becomes most significant and pastorally effective when carried out in the unity of the Church and in the service of communion. For this reason, every moment in the life of the Church community – catechesis, formation meetings, liturgical prayer, pilgrimages – can be a precious opportunity for awakening in the People of God, and in particular in children and young people, a sense of belonging to the Church and of responsibility for answering the call to priesthood and to religious life by a free and informed decision.
The ability to foster vocations is a hallmark of the vitality of a local Church [This is an essential point far too often ignored in pastoral planning. I was the fourth priest ordained from my home parish in just ten years time; another man entered the Trappists. Even so, it was closed and merged with a parish that hadn't produced a vocation in my lifetime. It is time to judge the health of parishes by the vocations they produce; as the Lord himself said, "By their fruits you will know them" (Matthew 7:16)]. With trust and perseverance let us invoke the aid of the Virgin Mary, that by the example of her own acceptance of God’s saving plan and her powerful intercession, every community will be more and more open to saying “yes” to the Lord who is constantly calling new labourers to his harvest. With this hope, I cordially impart to all my Apostolic Blessing.
From the Vatican, 15 November 2010
NEW DELHI, INDIA (BosNewsLife)-- Suspected Islamic militants have killed two Christian teenagers who were reading the Bible in the disputed Kashmir valley, divided between India and Muslim Pakistan, BosNewsLife established Tuesday, February 8.
The victims were identified as Arifa, 17, and Akthar, 19, the daughters of Gulam Nabi Dar, said local missionary Mercy Ciniraj, who knew them well. "The [murdered] girls were believers and used to read the Bible through underground ministries."
She told BosNewsLife that "the girls were shot dead" last Monday, January 31, in the Baramulla area in Indian-controlled northern Kashmir, bordering Pakistan.
They were "brutally murdered" by at least three fighters of Lashkar-e-Taiba, a Pakistan based Islamic militant "terrorist" group, she explained. Local police reportedly said in statements that they found two bodies near their home and that militants were to blame [more].
When you see people freezing outside the church in the frigidity of
unbelief, without the warmth of faith, impoverished and homeless, lead them home
into the church and clothe them with the work of incorruption, so that, wrapped
in the mantle of Christ, they will not remain in the grave.
Jakarta (AsiaNews) - Thousands of angry Muslims attacked three churches, a Christian orphanage and a health centre that is also a Christian. The violence took place this morning [Tuesday] at 10 am (local time) and only ended with the intervention of police in riot gear and police vans. One of the vans was set on fire by the crowd.
The revolt took place in Temanggung regency (Central Java), and started right in front of the town hall: first the crowd attacked the court where a trial against Richmond Bawengan Antonius, a Christian born in Manado (North Sulawesi) , accused of proselytizing and blasphemy was being held.
Bawengan was arrested in October 2010 because during a visit to Temanggung he had distributed printed missionary material, which, among other things, poked fun at some Islamic symbols. The profanity has cost him five years in prison, but the crowd were demanding the death sentence. The violence was sparked by their dissatisfaction with the verdict.
Instead of leaving the court, the crowd started pushing, shouting provocative slogans and then destroyed the building [how very peaceful and democratic]. Hundreds of police rushed in to intervene but failed to appease the thousands of Muslims who began to march en masse to "target Christians" on the main street of the city.
The Catholic Church of St Peter and Paul on Sudirman Boulevard was the first to be attacked, according to AsiaNews sources, the parish priest, Fr Saldhana, a missionary of the Holy Family, was violently beaten as he tried to protect the tabernacle and the Eucharist against the mob [may the Lord bless this priest for his devotion to the Eucharist].
The crowd then attacked a Pentecostal church. According to the pastor Darmanto - another Christian leader of Temanggung - the main goal was the Pentecostal church, which was then burned. The mob, however, still not appeased went on to destroy in a Catholic orphanage and a health centre of the Sisters of Providence.
Another Protestant church in Shekinah was burnt down.
MANILA, Philippines, February 3, 2011 (LifeSiteNews.com) - Two Catholic bishops in the Philippines have called for a campaign of “civil disobedience” against the country’s controversial “reproductive health” bill (RH bill) should the measure pass.
“We bishops, are willing to be imprisoned, together with our priests, and protest the immoral things there (RH bill). To be firm with our teachings, let them imprison us!” Bishop Arturo Bastes of Sorsogon told Radyo Veritas, according to the bishops’ CBCPNews.
“We will have a civil disobedience! Those laws that are immoral, we will tell the people not to obey.”
“We are just saying what is right! We are going to proclaim whatever it is,” said Archbishop Ramon Arguelles of Lipa. The archbishop cautioned that the campaign is not aimed at overthrowing the government, and should be carried out peacefully.
Various incarnations of the bill, which promotes population control through abortifacient contraception and sterilization, have been advanced for over a decade through a persistent, aggressive, and well-funded campaign by Filipino legislators and activists. Pro-lifers, led by the nation’s influential Catholic bishops, have urged the government to promote moral measures such as natural family planning.
President Benigno Aquino’s regime had appeared to back down from the controversial measure in January, pledging to introduce a re-named “Responsible Parenthood” bill that would address the pro-life concerns. Critics say, however, that the RH bill’s substance remains despite the change in name, and this week the country’s bishops threatened to walk away from their negotiations with the government.
On Thursday, the Philippines branch of the world’s largest pro-life organization, Human Life International, announced that as part of a “Month for Life” they are organizing a series of demonstrations and vigils to honor and defend life and family in the pro-life nation.
Dr. Rene Bullecer, HLI’s Philippines Country Director, challenged President Aquino to move beyond “vague statements” about his Catholic faith and toward concrete action. “President Aquino should confirm, with concrete legislative measures, and not only with verbal statements, that the Filipino government intends to pursue family and demographic policies that will fully respect the value of human life,” he said Wednesday in an interview with Vatican Radio.
“The Aquino government has already received more than 900 million dollars from agencies like USAID, UNFPA and others that press rigid population control policies, and that makes it difficult for him to move backwards,” said Dr. Bullecer. “For this reason, in the Month for Life we will underline the urgency to protect human life in society, and fight for national policies in favor of the family.”
The activities planned for this “Month for Life” include prayer vigils, large demonstrations, candlelight processions, conferences, and public debates in the nation’s capital of Manila and other cities.
As pro and anti-Mubarak protesters clash in the streets of Egypt, the Christian minority continues to face mounting persecution, largely unbeknownst to the public eye.
Tom Doyle, Middle East director for E3 Partners, a Christian missionary organization that works extensively in Egypt and the surrounding region, and author of “Breakthrough: The Return of Hope to the Middle East,” tells FOX that colleagues on the ground report the murder of 15 more Christians outside Al-Minya, about 150 miles south of Cairo.
“With no police available, no one was willing to help them. Family members are taking turns keeping watch over their homes, as robberies, rape, looting, and car theft are occurring routinely now.”
Under Egypt’s constitutional rights, Christians are free to practice their faith. Persecution, however, has been rampant, as Muslim extremists seek to deny those rights. Twenty-three Christians were murdered and 70 injured as a suicide bomber attacked a Coptic Christian Church at a New Year’s Eve mass in Alexandria. Archbishop Raweis, the top Coptic cleric in Alexandria, denounced what he called a lack of protection.
"There were only three soldiers and an officer in front of the church," he said. "Why did they have so little security at such a sensitive time when there's so many threats coming from Al Qaeda?”
White House Press Secretary Robert Gibbs was recently asked about the onslaught of Christian murders across the Middle East. Gibbs deflected to the State Department, and said, “I have not heard the – an overarching theory” behind the attacks, and “the president is aware.”
Christianity in Egypt dates back to the first century A.D. as Alexandria was an early center of Christianity, and until the Islamic conquest of Egypt in the seventh century, it was predominantly Christian. Today, the Christian minority only makes up about 10 percent of Egypt’s population.
“With the Muslim brotherhood rising up, Christians are very nervous about who might be next in line to take over for Mubarak,” explained Doyle. “Many times it’s been stated that there’s democracy but it’s just been a veil for authoritarianism.”
The Muslim Brotherhood, founded in the 1920s, demanded today for Mubarak to step down, as well as Jordan’s new Prime Minister. Among the brotherhood’s graduates, Al-Qaeda’s No. 2 - the Egyptian doctor Ayman al-Zawahiri -- who was imprisoned for three years on weapons charges following President Sadat's assassination in 1981, as well as Hamas, the terror network behind suicide bombings and rocket attacks in Israel, and the Islamic Jihad Movement in Palestine whose goal is the destruction of Israel.
Walid Phares tells FOX the group is “the mothership for the Jihadi ideologies and thinking, and therefore one can say today's Al-Qaeda and today's many other jihadists are offshoots of the Muslim Brotherhood.”
Asked today about how the Obama administration would handle Egypt if the Muslim Brotherhood takes control, Gibbs said, “I think we’re getting way ahead of the process. I don’t want to get into hypotheticals about what-if.”
Whether it will be addressed by the White House or not, Egyptian Christians fear what will become of the already persecuted minority should Muslim extremists take control.
ROME, February 3, 2011 – Much of the Egyptian population that in recent days has rebelled against the thirty-year regime of Hosni Mubarak says that it prefers democracy to any other form of government.Maybe the freedom they seek is not the freedom we have.
At the same time, however, and in an overwhelming majority, they want those who commit adultery to be stoned, thieves to have their hands cut off, and those who abandon the Muslim religion to be put to death.
This is the result of a survey conducted in Egypt and in six other majority Muslim countries by the Washington-based Pew Forum on Religion & Public Life, the world leader for research in this field:
> Egypt, Democracy and Islam
The other six countries surveyed are Turkey, Lebanon, Jordan, Pakistan, Indonesia, and Nigeria.
The case of Egypt is getting special attention these days. But comparisons with the other countries are also of great interest.
For example, democracy is held to be the best form of government by 59 percent of Egyptians, while in Turkey and Lebanon it gets even more support, 76 and 81 percent respectively.
In Egypt, however, 22 percent of the population maintains that in some circumstances a nondemocratic government is preferable.
On the relationship between politics and religion, almost half of Egyptians think that Islam already has a strong influence on politics. And among those who think this way, 95 percent believe it is a good thing.
In general, 85 out of 100 Egyptians believe that Islam has a positive influence on politics, against only 2 percent who see it as a negative. But in Lebanon and Turkey, the unfavorable views exceed 30 percent.
In a runoff between modernizers and fundamentalists, 59 percent of Egyptians say that they side with the fundamentalists, against 27 percent who root for the former. In Lebanon and Turkey, the sides are flipped: 84 and 74 percent respectively are with the modernizers, while 15 and 11 percent align themselves with the fundamentalists.
More than half of the Egyptians, 54 percent to be exact, among both men and women, are in favor of the separation of the sexes in the workplace. While in Lebanon and Turkey, those against it are between 80 and 90 percent.
When asked to give their views on Hamas, Hezbollah, and al-Qaeda, in Egypt 49 percent say they are in favor of Hamas, 30 percent of Hezbollah, and 20 percent of al-Qaeda.
These views are partly influenced by whether one is Sunni or Shiite. The Egyptians are Sunni, as is Hamas, while Hezbollah is Shiite.
In any case, support for Hezbollah in Egypt has been falling for several years. It stood at 56 percent in 2007, 54 percent in 2008, 43 percent in 2009, and 30 percent in 2010.
And although it is in the minority, support for suicide terrorists is growing. In Egypt, 20 percent justify this, while in 2009 15 percent did.
Returning to the death penalty for those who abandon Islam, called for by 84 percent of Egyptians, it must be pointed out that those who want it are men and women, old and young, educated and uneducated, without distinction.
In Jordan, the level of support for sentencing apostates to death rises all the way to 86 percent. It is only in Lebanon and Turkey that support is low, at 6 and 5 percent respectively.
Dear Brothers and Sisters,Translation via Zenit.
In the course of the catecheses that I dedicated to the fathers of the Church and to great figures of theologians and of women of the Middle Ages, I was able to reflect also on some men and women saints who have been proclaimed doctors of the Church for their eminent doctrine. Today I would like to initiate a brief series of meetings to complete this presentation of the doctors of the Church [I'm looking forward to this series!]. And I begin with a saint who represents one of the highest examples of Christian spirituality of all times: St. Teresa of Avila (of Jesus).
Born in Avila, Spain, in 1515 with the name Teresa de Ahumada, in her autobiography she herself mentions some particulars of her childhood: birth from "virtuous and God-fearing parents" in a numerous family, with nine brothers and three sisters. While still a child, less than 9 years old, she read the lives of some martyrs that inspired her with the desire for martyrdom, so much so that she improvised a brief flight from home to die a martyr and go to heaven (cf. "Life," 1, 4): "I want to see God," said the little girl to her parents [The lives of the saints are of great importance to spiritual growth; parents should willingly teach their children about the saints]. Some years later, Teresa would speak of her childhood readings and affirmed that she discovered the truth, which she summarized in two fundamental principles: on one hand, "the fact that all that belongs to this word passes," on the other, that only God is "for ever, ever, ever" -- a theme that returns in the very famous poem "Let nothing disturb you / nothing affright you; / all things are passing . God is unchanging; / patience obtains everything; / he who possesses God / lacks nothing / God alone suffices!" Remaining orphaned of her mother at 12 years old, she asked the Virgin Most Holy to be her mother (cf. "Life," 1, 7).
If in her adolescence the reading of profane books led her to the distractions of a worldly life, her experience as a pupil of Augustinian nuns of St. Mary of Graces of Avila and the frequentation of spiritual books, especially classics of Franciscan spirituality, taught her recollection and prayer. At the age of 20, she entered the Carmelite convent of the Incarnation, still in Avila; in religious life she assumed the name Teresa of Jesus. Three years later, she became seriously ill, so much so that she was in a coma for four days, seemingly dead (cf. "Life," 5, 9). In the struggle against her illnesses the saint also saw the fight against weaknesses and resistance to God's call: "I wanted to live," she wrote, "because I understood well that I was not living, but I was fighting with a shadow of death, and I had no one to give me life, nor could I give it to myself, and he who could give it to me was right not to help me, given that so many times he had turned me toward him and I abandoned him" ("Life," 8, 2).
In 1543 she lost the closeness of relatives: her father died and all her brothers emigrated one after the other to America. In Lent of 1554, at 39 years of age, Teresa reached the culmination of her struggle against her weaknesses. The fortuitous discovery of the statue of "a very wounded Christ" marked her life profoundly (cf. "Life," 9). The saint, who in that period found profound consonance with the St. Augustine of the Confessions, describes in this way the decisive day of her mystical experience: "It happened ... that all of a sudden I had a sense of the presence of God, which in no way could I doubt was within me or that I was all absorbed in him" ("Life," 10, 1).
In a parallel manner to the maturation of her interiority, the saint began to develop concretely the ideal of the reform of the Carmelite Order: In 1562 she founded in Avila, with the support of the bishop of the city, Father Alvaro de Mendoza, the first reformed Carmel, and shortly after she also received the approval of the superior-general of the Order, Giovanni Battista Rossi. In subsequent years she continued the foundation of new Carmels, 17 in total. Her meeting with St. John of the Cross was essential; with him in 1568 she constituted the first convent of Discalced Carmelites in Duruelo, near Avila. In 1580 she obtained from Rome the establishment of an autonomous province for her reformed Carmelites, the starting point of the Religious Order of Discalced Carmelites.
Teresa finished her earthly life precisely while she was committed in the activity of foundation. In 1582, in fact, after having constituted the Carmel of Burgos and while she was on her way back to Avila, she died on the night of Oct. 15 in Alba de Tormes, repeating humbly two expressions: "In the end, I die a daughter of the Church" and "It is time now, my Spouse, that we see you." An existence consumed within Spain but often for the whole Church.
Beatified by Pope Paul V in 1614 and canonized in 1622 by Gregory XV, she was proclaimed a doctor of the Church by the Servant of God Paul VI in 1970.
Teresa of Jesus did not have an academic formation, but she always treasured the teachings of theologians, men of letters and spiritual teachers. As a writer, she always held to what she had personally lived or seen in the experience of others (cf. Prologue to "The Way of Perfection"), namely, from experience. Teresa was able to enjoy relationships of friendship with many saints, in particular with St. John of the Cross. At the same time, she was nourished by reading the fathers of the Church, St. Jerome, St. Gregory the Great, St. Augustine.
Among her major works, the most notable is her autobiography, titled "Book of Life," which she called "Book of the Mercies of the Lord." Composed in the Carmel of Avila in 1565, it reviews her biographical and spiritual history, written, as Teresa herself affirms, to submit her soul to the discernment of St. John of Avila, "Teacher of the spiritual." The purpose was to point out the presence and the action of the merciful God in her life: Because of this, the work often returns to the dialogue of prayer with the Lord. It is fascinating reading because the saint not only recounts, but shows that she relives the profound experience of her relationship with God. In 1566, Teresa wrote "The Way of Perfection," which she called "Admonitions and Counsels that Teresa of Jesus Gives to her Nuns." The recipients were the 12 novices of the Carmel of St. Joseph of Avila. Teresa proposed to them an intense program of contemplative life at the service of the Church, the basis of which were the evangelical virtues and prayer. Among the most precious passages is the commentary on the Our Father, model of prayer.
The most famous mystical work of St. Teresa is "The Interior Castle," written in 1577, in her full maturity. It is a re-reading of her own spiritual journey and, at the same time, a codification of the possible development of Christian life toward its fullness, holiness, under the action of the Holy Spirit. Teresa refers to the structure of a castle with seven rooms, as an image of man's interiority, introducing, at the same time, the symbol of the silkworm that is reborn as a butterfly, to express the passage from the natural to the supernatural. The saint is inspired by sacred Scriptures, in particular the Canticle of Canticles, for the final symbol of "two Spouses," which allows us to describe, in the seventh room, the culmination of the Christian life in its four aspects: Trinitarian, Christological, anthropological and ecclesial.
Teresa dedicated the "Book of Foundations," written between 1573 and 1582, to her activity as founder of reformed Carmels, in which she speaks of the life of the nascent religious group. As in the autobiography, the account is intended to point out above all God's action in the work of the foundation of new convents.
It is not easy to summarize in a few words the profound and complex Teresian spirituality. I would like to mention some essential points. In the first place, St. Teresa proposes the evangelical virtues as the basis of all Christian and human life -- in particular, detachment from goods or evangelical poverty (and this concerns all of us); love for one another as the essential element of community and social life; humility as love of the truth; determination as fruit of Christian audacity; theological hope, which she describes as thirst for living water -- without forgetting the human virtues: affability, veracity, modesty, courtesy, joy, culture. In the second place, St. Teresa proposes a profound harmony with the great biblical personalities and intense listening to the Word of God. She felt in consonance above all with the bride of the Canticle of Canticles and with the Apostle Paul, as well as with the Christ of the passion and with the Eucharistic Jesus.
The saint stressed how essential prayer is; to pray, she said, "means to frequent with friendship, because we frequent him whom we know loves us" ("Life," 8, 5). St. Teresa's idea coincides with the definition that St. Thomas Aquinas gives of theological charity, as "amicitia quaedam hominis ad Deum," a type of friendship of man with God, who first offered his friendship to man; the initiative comes from God (cf. Summa Theologiae II-II, 23, 1). Prayer is life and it develops gradually at the same pace with the growth of the Christian life: It begins with vocal prayer, passes to interiorization through meditation and recollection, until it attains union of love with Christ and with the Most Holy Trinity. Obviously, it is not a development in which going up to the higher steps means leaving behind the preceding type of prayer, but is rather a gradual deepening of the relationship with God, which envelops our whole life. More than a pedagogy of prayer, St. Teresa's is a true "mystagogy": She teaches the reader of her works to pray while praying herself with him; frequently, in fact, she interrupts the account or exposition to burst out in a prayer.
Another topic dear to the saint is the centrality of the humanity of Christ. In fact, for Teresa, the Christian life is a personal relationship with Jesus, which culminates in union with him through grace, love and imitation. Hence the importance that she attributes to meditation on the passion and the Eucharist, as presence of Christ, in the Church, for the life of every believer and as heart of the liturgy. St. Teresa lived an unconditional love for the Church: She manifested an intense "sensus Ecclesiae" in face of incidents of division and conflict in the Church of her time. She reformed the Carmelite Order with the intention of serving and defending better the "Holy Roman Catholic Church," and she was prepared to give her life for it (cf. "Life," 33, 5).
A final essential aspect of Teresian doctrine that I would like to underscore is perfection, as the aspiration of the whole Christian life and the final end of it. The saint had a very clear idea of "fullness" in Christ, relived by the Christian. At the end of the course of "The Interior Castle," in the last "stanza" Teresa describes this fullness, realized in the indwelling of the Trinity, in union with Christ through the mystery of his humanity.
We know Saint Blaise best as the patron of ailments of the throat, whose intercession we invoke in times of illness. He seems to have been the son of wealthy parents and a physician who became the Bishop of Armenia. When the persecutions of the Emperor Diocletian broke out, Blaise fled to a cave where he lived with the animals. He healed the wounds of the animals and they flocked around him. Hunters discovered Blaise surrounded by these animals and took him to the governor Agricolas. Refusing to renounce his Christian faith, Blaise was beheaded around the year 316, after having had his flesh torn apart by metal wool combs.
Before his death, Blaise is said to have miraculously healed a boy who was choking on a fishbone, thereby saving his life. This event gave rise to his patronage of the sick, and especially of the throat. But about the candles used during his blessing?
As the hunters took Blaise to the governor they came upon a poor woman whose pig had been carried off by a wolf. Recognizing the Saint’s holiness, she begged him to restore the pig to her. Blaise commanded the wolf to give back the pig and it did. The pig was unharmed. In return for his kindness, the woman gave Blaise some food and some candles.
The episode of the healing of the boy was combined with that of the wolf to give us the blessing of Saint Blaise with the candles.
Why would this holy man of God allow himself to be torn apart by wool combs? Why would he willingly undergo such great pain when all he had to do to avoid the torture was renounce his faith?
Saint Blaise so modeled his life on the example of Jesus Christ as found in the Beatitudes that he knew the true source of happiness. He knew that blessedness is found in the Cross of Christ and so to him the Lord said:
Blessed are you when they insult you and persecute you and utter every kind of evil against you falsely because of me. Rejoice and be glad, for your reward will be great in heaven (Matthew 5:10).
Because Blaise took “refuge in the name of the Lord” in this life, he has now entered into one of the “many dwelling places” in the Father’s house (John 14:2). This martyr, who so powerfully united himself to Christ, stands before us a witness to hope, as one who lights the way to life with God, one of the many sign posts that God has given to us.
WASHINGTON — The US Senate has condemned a deadly attack on a Coptic Christian church on New Year's Day in Alexandria, Egypt, at a time when the world's eyes are on political unrest roiling the staunch US ally.
Lawmakers approved the symbolic measure, crafted by Democratic Senator Robert Menendez, by voice vote late Monday.
The resolution urges the Egyptian government "to fully investigate the bomb attack and to lawfully prosecute the perpetrators of this heinous act."
Threatening to exacerbate tensions between Muslims and Egypt's minority Christians, a suicide bomber killed 23 people, Egyptian authorities said, outside a church in the northern city of Alexandria after a New Year's Eve mass at the start of 2011.
The resolution asks that Egyptian President Hosni Mubarak and his government "enhance security for the Coptic Christian community" and ensure "religious freedom and equality of treatment for all people in Egypt."
No one has claimed responsibility for the attack, which came after an Al-Qaeda-linked group in Iraq threatened Egypt's Copts after claiming credit for a deadly October assault on a Syriac Catholic church in Baghdad.
Mubarak has vowed to catch those responsible, and has called it a foreign "terrorist operation."
Egypt's Christian community comprises 10 percent of the country's population of 80 million.
Jesus Christ and President Barack Obama are equally popular role models among teens in the US, a study has found, according to a report on the Christian Today website.What is first of all sad with this report is that the Savior of the world is only as popular as the sitting President of the United States of America. Simply consider it this way: the carpenter from Nazareth who died so that everyone live is only as popular as a man who did not vote to protect the life of babies who survived botched abortions.
President Obama and Jesus Christ were commonly named as teen role models, each receiving 3 percent of the votes.I have known for a while now that too many teens - even among church-goers - know preciously little about Jesus; in one class I taught not even 25% of the class could tell me when Jesus walked the earth. Clearly, there is much work to be done here.
A new Barna Group study on teen role models also found that two out of three teens named someone they know personally as a person they looked up to, with the favorite role model among teens being a grandparent, sibling, cousin, aunt or uncle as someone they admire most other than their parents.
If and when the Obama administration accepts Victor Davis Hanson's sound counsel and makes publicly clear that what America wishes for Egypt is a "non-Islamist constitutional state," the administration ought to add that any such state should be one that is safe for Coptic and other Christians.
While the current upheaval in Egypt cannot be traced to recent assaults on the Copts there, the safety of this ancient Christian community, which played a major role in the country's cultural life centuries before Islam (and almost two millennia before Mohammad el-Baradei), would be one important test of whether post-Mubarak Egypt has moved beyond one of the little-remarked but nonetheless odious aspects of Mubarak's rule: namely, his appeasement of those Muslims who insist that there is no room in their country's culture or public life for Coptic Christianity or indeed any other form of Christianity.
Three weeks ago, the Egyptian government withdrew its ambassador from the Vatican after the Muslim leadership at al-Azhar, usually described as the "intellectual center of Sunni Islam," pitched a hissy fit at Pope Benedict XVI, who had dared criticize the brutal murder of Copts during his annual address to the diplomatic corps accredited to the Holy See - a criticism that al-Azhar deemed a gross interference in "internal affairs." The government caved to the Muslim clerisy and withdrew its diplomatic representation.
When that kind of nonsense stops, we'll know that a corner has been turned in Egypt. Meanwhile, here is an opportunity for the administration, which has been whittling away at the idea of religious freedom by reducing it to "freedom of worship," to regain the ground it has supinely lost in the global struggle to defend religious freedom in full.
By any standard, the Healys were an impressive family. Michael, the father, was an Irish immigrant who became a successful Georgia planter. His children included two nuns, a Coast Guard captain, a bishop, and two priests (one of them a university president). They seemed the quintessential Irish Catholic clan.
But they harbored a secret, one that by nineteenth century white America’s standards was considered terrible. Their mother Eliza Clark had been a slave on their father’s plantation. Although Michael and Eliza had a committed, exclusive relationship, Georgia banned interracial marriage and defined their children as slaves. [more]
And, as usual, Pope Benedict took it in stride:While I'm happy for the boy, I'm not sure what this says about the effective of the Guard.
Now when we have received our Lord and have him in our body, let us not then let him alone, and get us forth about other things, and look no more unto him . . . but let all our business be about him. Let us by devout prayer talk to him, by devout meditation talk with him. Let us say with the prophet: Audiam quid loquatur in me dominus, I will hear what our Lord will speak within me.
For surely if we set aside all other things, and attend unto him, he will not fail with good inspirations, to speak such things to us within us, as shall serve to the great spiritual comfort and profit of our soul.
ALEXANDRIA, Egypt—Like the protesters who have flooded the streets of Egypt in the past week, the country's large minority of Coptic Christians worry about joblessness and lack of freedoms. But most want President Hosni Mubarak to stay in power [This isn't simply a case of "the devil you know..."].
Fear of what may follow the removal of Mr. Mubarak, a secular strongman who has ruled the country for the past 30 years, is making reluctant supporters out of the country's Christians, an estimated 10% of Egypt's 80 million population. Mr. Mubarak has been aggressive in pursuing perceived Islamist extremist groups, a policy that has endeared him to Coptic Christians, not to mention the U.S. [this has received very little attention in the press.]
Many Copts worry that Mr. Mubarak's exit would leave them dangerously exposed—either by chaos, or to a government that may be more tolerant of Islamist extremists [I fear the same, and this morning it is beginning to look more likely].
Pope Shenouda III, head of the Coptic Church, expressed support for Mr. Mubarak in an interview with Egyptian state television Monday. "We have called the president and told him we are all with you and the people are with you," he said, according to a transcript of the interview on the state television's website.
In Alexandria, where the Coptic Orthodox Church was founded in A.D. 42, worshippers slipped through a crack in the gate at St. Mark's and St. Peter's Church on Monday morning, for the first service to be held here since Egypt's anti-Mubarak protests began.
As recently as New Year's Day, this church suffered a horrific terrorist attack. Twenty-three people died and 97 were injured when a large bomb packed with nails and ball bearings detonated outside just after midnight, as the service was ending.
"We need Mubarak. What we need above all is to be safe," said Samy Farag, director of the St. Mark's Hospital, which is attached to the church and where the dead and injured were brought immediately after the bombing.
"We feel safer with him because he heads a big, strong party. If he leaves, parties will come to power that we don't know," said the 65-year-old doctor. He added that this included any government that might be headed by Mohamed ElBaradei, the Nobel Prize winner and former international nuclear official.
"We just don't know what their policies toward Christians would be," Dr. Farag said.
The Jan. 1 attack was the latest in an escalating cycle of extremist violence against Christians in the broader Middle East.
A year earlier, a gunman killed seven Christians in Nag Hammadi, Upper Egypt, as they left church, triggering days of sectarian violence in the streets there. In October, al Qaeda in Iraq claimed responsibility for an attack on a Christian central Baghdad church. The same group also issued a threat to Christians in Egypt.
It isn't certain who was responsible for Alexandria's Jan. 1 attack. Egypt's Muslim Brotherhood, an influential banned Islamist political party, condemned it as contrary to Islam.
"There were many Muslims who came here to give blood after the explosion," said Dr. Farag.
But in the aftermath of the killings, angry Copts clashed in the streets with Muslims and then with riot police, sending a new stream of patients into Dr. Farag's hospital wards, adorned with Christian icon paintings and posters. "The people who did this are trying to turn [Christians and Muslims] against each other," he said.
On Monday, the worshippers milled about just inside the cracked gates of the church, hidden from the street. They worried that when the police disappeared from the streets on Saturday, the police guards in front of the church also disappeared.
The protests across Egypt are nonsectarian, focusing on issues of freedoms, democratic rights and employment. These are problems Egypt's Christians face too, said another doctor at the hospital, Viviane Ghaly. "People are angry, mainly because of unemployment, and they have a right to be angry and to protest about it," said the 26-year-old, who is training for an equivalency test so that she can emigrate—a path than a growing number of Copts are taking.
"We complain about his government too, but we got used to Mubarak and his ways," Dr. Ghaly said. "We don't know what would come next."