Browsing News Entries
Posted on 11/22/2017 02:20 AM (CNA Daily News - US)
Denver, Colo., Nov 21, 2017 / 05:20 pm (CNA).- Sexual misconduct allegations against Republican candidate Roy Moore have brought Alabama’s special election to fill a U.S. Senate seat into the national spotlight.
U.S. Senator Al Franken (D-Minn.) has also been recently accused of kissing and groping women against their will. During the 2016 presidential campaign, more than a dozen women raised allegations of sexual assault or harassment against Republican candidate Donald Trump.
These accusations have raised public debate about whether a candidate’s personal character should matter in elections, and if so, to what extent.
“Obviously, all of us are sinners. But some sins are especially relevant when deciding whether to give one's vote to a candidate,” said Dr. Kevin Miller, professor of moral theology at Franciscan University of Steubenville.
“The key purpose of politics is justice – as thinkers from Aristotle to Pope Benedict XVI have taught,” Miller told CNA.
“Thus it should especially be taken into account when a candidate has – based on good evidence – acted unjustly, and even more especially when the candidate's unjust actions have been habitual and/or when the candidate does not give serious indication of repentance against these actions.”
Moore is the Republican nominee in Alabama’s special election to fill a U.S. Senate seat, left vacant when former U.S. Senator Jeff Sessions was appointed U.S. attorney general earlier this year.
A former Chief Justice of the Alabama Supreme Court, Moore was removed from the court twice – once for refusing to obey a federal court order to remove a statue of the Ten Commandments from the Alabama judicial building, and later for instructing that same-sex marriage licenses should not be issued after the U.S. Supreme Court ruled in favor of same-sex marriage in 2015.
In recent weeks, nine women have brought allegations of misconduct against Moore, including an accusation of forced sexual contact with a 14-year-old in 1979.
A number of high-profile Republican leaders – including Senate Majority Leader Mitch McConnell (R-Ken.) – have withdrawn their support from Moore, while others, including Alabama Governor Kay Ivey, continue to support the candidate. One Alabama pastor told the Boston Globe that he would continue to support Moore even if the allegations against him were true.
Franken, who has publicly criticized other public figures accused of sexual misconduct, has apologized for some accusations leveled against him, while maintaining that other allegations are the result of misunderstanding, or have been mischaracterized. While some public figures have defended him, including former colleagues in the entertainment industry, others have called for investigations, or for his resignation.
When a candidate is facing serious allegations of misconduct, how should Catholics respond?
While Church teaching does not dictate which party or candidate a Catholic should choose, it does offer guidelines for Catholics in the voting booth.
In the 2007 document “Forming Consciences for Faithful Citizenship,” the U.S. Conference of Catholic Bishops outline an approach to political responsibility based upon developing a “well-formed conscience.”
In addition to considering moral issues of grave importance, the document says that voting decisions “should take into account a candidate’s commitments, character, integrity, and ability to influence a given issue.”
The importance of character and integrity should not be taken lightly, Dr. Miller told CNA.
When there is good evidence that a candidate has habitually or unrepentantly engaged in serious injustice, whether in sexuality or in another area, Miller said, “there is a serious presumption that the candidate ought not be entrusted with decisions about the common good, which consists especially of justice.”
“One doesn't need ‘proof’ that allegations against a candidate are true before one may reasonably decide that such allegations warrant a decision not to vote for the candidate,” Miller continued.
Even when definitive proof is lacking, there may be substantial evidence supporting an allegation, he said. “It is a voter's right and responsibility to make an honest and serious attempt to consider whether such evidence exists. As others have pointed out, a candidate doesn't have a right to one's vote.”
The election of a candidate who has habitually committed serious injustices is likely to cause scandal and a negative influence on culture, Miller said, adding that negative cultural consequences could outweigh the good the candidate might do in office..
Additionally, a candidate who defends serious injustices in his own life may make poor decisions about justice in society, Miller said.
Miller also cautioned that there can be a tendency to be defensive about the candidate that one supports, and to minimize flaws in personal conduct and in policy decisions.
“This is a way in which voting for a ‘bad’ candidate can be bad, not only for justice and the common good, but for the voter's own soul,” he said.
“Thus, there is a serious risk that voting for a ‘bad’ candidate can be the equivalent of trying to gain the world at the expense of one's soul,” he continued, noting that voters must be concerned with personal salvation and the “soul” of political culture.
Miller clarified that deciding not to vote for a candidate in one party does not morally translate to a vote for the candidate of another party.
“There are other alternatives, like voting write-in or third-party – or not voting at all in a particular race,” he said.
Character is not the only factor to be considered in weighing candidates, Miller acknowledged. “There are obviously some policy issues that are extraordinarily serious,” he said, pointing to abortion as an example.
“I think you have to take seriously the gravity of some of the political issues we’re faced with today,” he said. “You also have to take seriously violations of human dignity and justice,” such as some of the allegations being raised against prominent politicians and other leaders.
In the case of a candidate for whom there is evidence of engagement in particularly grave evils and no sign of repentance, Miller said Catholics should at least consider voting third party or abstaining.
In the end, there is no easy formula or flow chart that is guaranteed to give the uniquely correct answer to every question that arises at the ballot box, he said. Catholics should take all factors into account and think about what will serve justice and the common good, not just in the short term, but in the long term.
A part of that discernment, Miller said, is that Catholics consider a candidate’s character and integrity.
“The point is that voters need at least to consider these concerns – in a morally [and] intellectually serious and honest way – rather than simply ignoring [or] dismissing them,” he said.
Posted on 11/22/2017 01:20 AM (CNA Daily News - US)
Irondale, Ala., Nov 21, 2017 / 04:20 pm (CNA/EWTN News).- EWTN Global Catholic Network has introduced a new service allowing free on-demand access to a large library of its video content, with more than 12,000 programs available, and more being added regularly.
“EWTN On Demand has something for everyone,” said EWTN Chairman and Chief Executive Officer Michael P. Warsaw in a statement on Friday.
“There’s nothing to fill out, no membership required, and no fees to pay. All you need is an Internet connection and you are good to go,” said EWTN President Doug Keck.
“No one has more hours of Catholic programming on demand than EWTN,” Keck said.
Available at www.ewtn.com/ondemand, the new on-demand service offers content including news, answers to common questions about faith, and book recommendations.
“From news shows like ‘EWTN News Nightly,’ ‘The World Over,’ and ‘EWTN Pro-Life Weekly,’ to classics like ‘Mother Angelica Live,’ ‘Fr. Spitzer’s Universe,’ and ‘Called to Communion,’ EWTN On Demand has you covered!” Warsaw said.
Other available programs include ‘EWTN Live,’ ‘Vaticano,’ ‘Life on the Rock,’ ‘Threshold of Hope,’ and ‘EWTN Bookmark.’ More content will be added to the on-demand collection in the future, the network said.
EWTN Global Catholic Network was launched in 1981 by Mother Angelica of the Poor Clares of Perpetual Adoration. The largest religious media network in the world, it reaches more than 270 million television households in more than 145 countries and territories.
In addition to 11 television channels in multiple languages, EWTN platforms include radio services through shortwave and satellite radio, SIRIUS/XM, iHeart Radio, and over 500 AM & FM affiliates. EWTN publishes the National Catholic Register, operates a religious goods catalogue, and in 2015 formed EWTN Publishing in a joint venture with Sophia Institute Press. Catholic News Agency is also part of the EWTN family.
Posted on 11/21/2017 12:01 PM (CNA Daily News - US)
London, England, Nov 21, 2017 / 03:01 am (CNA/EWTN News).- An English chemist charged with murder for the 2015 killing of his 85-year-old father, who wished to die, was freed on Friday by a judge who said, “Your acts of assistance were acts of pure compassion and mercy.”
Bipin Desai, 58, was also charged with assisted suicide and two counts of theft. Desai gave his father, Dhirajlal Desai, a smoothie laced with stolen morphine at his home in Surrey on Aug. 26, 2015. Desai soon after injected his father with insulin to speed the morphine's fatal action.
The judge ruled Nov. 17 that because Dhirajlal Desai wished to die, there was no basis for a murder conviction.
Dr. Anthony McCarthy of the Society for the Protection of Unborn Children responded to the ruling asking, “Are we now to believe that the killing of an innocent and vulnerable human being who is 'tired of life' is not to be regarded as any serious crime?”
Bipin Desai pleaded guilty to assisted suicide and the theft of the morphine and insulin from his employer. He was given a suspended nine-month jail sentence, and allowed to go free.
The judge, Justice Green, said that to convict Desai of murder would be “perverse and irrational … Your father had a solid and firm wish to die. For him, being assisted to die would be fulfilling his wish of going to heaven to see his wife and being put out of his misery.”
Green said the evidence “provides no support for the prosecution case, to the contrary it unequivocally supports the defence position that this is assisted suicide but not murder,” and that Desai had been “wrongfully accused of murder.”
According to Desai, his father had been asking to end his life after the 2003 death of his wife and the 2010 death of his dog. Desai's lawyer, Natasha Wong, said in court that “what we have is a man who wanted to die, not because he was terribly ill but, sadly, because he had just had enough of life.”
Though Desai also admitted to stealing the drugs used to kill his father, Green said that “the thefts are trivial and only form part of the fabric of the wider case. The owner of the pharmacy said in his evidence that you were an honest, respectful and decent man.”
“You are free to now go with your family and start the process of rebuilding your life,” he continued.
Assisted suicide and euthanasia are both criminal offenses in England and Wales under the Suicide Act 1961, and are punishable by imprisonment.
A representative of the assisted suicide advocacy group Dignity in Dying said the case showed the need for “safe and compassionate” laws which decriminalized assisted suicide and euthanasia.
Peter Saunders of Care Not Killing responded that “This case underlines the need for better support for those caring for elderly and disabled relatives but does not mean the law should change.”
A bill to legalize assisted dying in England and Wales failed in Parliament in 2015 by a vote of 330-118.
The Suicide Act 1961 was challenged in High Court last month by a terminally ill man, Noel Conway, who wanted a doctor to be able to prescribe him a lethal dose. His case was dismissed.
In jurisdictions where assisted suicide or euthanasia are legal, the procedures usually require that the individual have a terminal illness and that the fatal drugs are prescribed by a doctor. In the handful of states in the U.S. which have legalized assisted suicide, the individual must have a terminal illness which would lead to death over the course of the next six months.
The Desai case could add to the growing list of assisted suicide abuses found around the world in which pressure is placed on individuals to kill themselves, or in which patients are held down against their wills during lethal injection.
Anthony McCarthy of SPUC said, “It is shocking that a High Court Judge in this country should speak with such approval of an adult son who 'sends his father to heaven'. Serious crimes can be 'well-motivated' and indeed, mentally ill parents who kill their healthy children sometimes also talk of 'sending them to heaven'.”
“What now of any respect for laws and investigations which seek to protect the ineliminable value of all human lives, regardless of feelings of sadness and loss on the victim's part which may perhaps respond to loving care and professional help?”
Posted on 11/21/2017 00:00 AM (CNA Daily News - US)
Washington D.C., Nov 20, 2017 / 03:00 pm (CNA/EWTN News).- Catholic author Mary Eberstadt is a senior fellow of the Faith & Reason Institute, and the author of several best-selling books, including Adam and Eve After the Pill and How the West Really Lost God. In the Nov. 6 issue of The Weekly Standard, Eberstadt published “The Primal Scream of Identity Politics,” an essay exploring the contours of contemporary American politics, our search for identity, and the importance of the family.
In an interview with CNA editor-in-chief JD Flynn, Eberstadt offers important insights for all Catholic Americans.
What are identity politics?
The Stanford Encyclopedia of Philosophy defines identity politics as “political activity and theorizing founded in the shared experiences of injustice of members of certain social groups.” This is not politics as usual. It’s instead an assertion of identity with one or another group that’s said to be oppressed. Believing oneself to be a victim is part and parcel of “identifying” in this way.
Identity politics, as scholars note, has only come into existence in the last thirty years, meaning that it is mostly younger people who believe this is what’s meant by “politics.” The results include theatrical repercussions that we’ve all seen in person or in the news – violent protests, increased numbers of speaker shut-downs on campus, other disruptions on the quad and elsewhere -- whose common denominators are emotionalism and unreason.
I wrote the essay not to dismiss the primal nature of identity politics, but instead to try and understand where all that deeply felt irrationalism is coming from.
What do we lose because of the surge in identity politics?
For starters, we’re losing an elemental piece of Catholic and other theology: the idea of free will. Identity politics says that biography is destiny – that how you’re born determines your political and moral interests in life. Nothing could be further from the idea that we are made in God’s image, and given the unique power of freely choosing good – or, as the case may be, evil.
The anthropology behind identity politics amounts to a crabbed, crippled, unfree view of the human person. It divides the world into victims and oppressors, leaving no room for free agency or redemption. For that reason alone, Christians above all should be wary, and reject this new way of looking at the world.
Beyond Christians, though, identity politics is toxic across society. The decibel level of unreason makes it hard to advance a civil, rational case about anything. And the Manichean division of the world into victims and oppressors leaves little space for nuance or anything else. All identity politics, all the time, makes for a dumbed-down, dreary conversation out there – just one more reason why figuring out the attraction of such politics in the first place seems like work worth doing.
You say that our “generation-wide descent into psychiatric trouble” is not caused by helicopter parenting, social media, or white racism, all of which are commonly asserted theories. Why are these convenient speculative “causes” for our contemporary political situation? What do they have in common?
The signature moral and social denial of our time concerns the real and widespread fallout of the sexual revolution. The contortions of identity politics are related to that same denial.
Of course there is authentic injustice in the world, as America’s racial history shows; as the Harvey Weinstein and related cases of predation show; and as many other examples could be added to prove. But no single injustice explains what most needs explaining, which is the frantic nature of today’s identity politics across the board.
The same unreason shows up over and over, no matter the grievance: in the mania over “cultural appropriation” that results in censorship of Halloween costumes and lots else; in the social media of identitarians of all varieties, which brims with incivility and, often, rage; in the protests against credentialed, reasonable speakers who challenge anything about the progressive view of the human person, especially on the quad.
This isn’t just protest-as-usual, either. In the essay, I cite the fact that psychiatric problems among the young have been rising for years, and that experts think this isn’t just a matter of better diagnostics; they also believe something new must be afoot.
Isn’t the most obvious culprit here the implosion of the family, the removal from many young people’s lives of a reliable circle of not one, or two, but many reliable, consistent, loving figures in the home? The family has been fractured for many by various familiar factors, among them divorce; the continuing rise in single-motherhood; and the simultaneous shrinking numbers of siblings, cousins, and other extended family thanks to contraception and abortion.
The human ecosystem is a mess. It’s no wonder that denial of the revolution’s record is ubiquitous. But at the same time, for reasons put forth in the essay, that same record is the most obvious probable cause of the hysteria we see out there, literally and figuratively.
To millennials, and I speak as one, intentional self-definition feels like the natural mode of being. It's what we do on social media without even realizing it. Has that not always been so? Aren't existential crises a long-running theme in the past century of modernity? Have they changed, or heightened?
What’s changed is not human nature – everyone asks the same questions about identity. But the familial circumstances in which many contemporary souls now find ourselves are radically changed, and make that quintessentially human question harder to answer.
For most of history, that question, “Who am I?” was answered first in the context of the family: I am a daughter, I am a cousin, a grandmother, a niece, and so on. Identity of a most obvious and unquestionable kind was provided by how any given individual was situated within the family into which he was born. If you didn’t know anything else, you at least knew that.
As of the Pill, though, and its promise of consequence-free sex, family relations have changed fundamentally – and with them, familial identity. Modern contraceptives increased the temptation to people-shop, because so many more people were now sexually available. Bonds like marriage, which once had been seen by most people as immutable, were (and are) extraordinarily strained by this massive sexual consumerism.
As a result, many people now regard “family” as a voluntary association, rather than a primordial set of bonds. That’s why we have such high rates of divorce and single motherhood – higher than ever before in history: because as of the sexual revolution, many people have behaved as if the family is negotiable, rather than given.
In the essay, I give examples of just some of the resulting confusion out there. Are you a stepsister? That depends. What if your mother and your “stepsister’s” father were married once -- and aren’t anymore? Are you still related to that person? What if they were never married in the first place, and you were just living with your mother’s boyfriend’s daughter? Would you have considered her a “stepsister” at all?
Similarly: is that my grandfather? Well, if he’s your mother’s father, probably yes. But what if he’s someone who married your grandmother after she divorced your original grandfather – what then? And so on.
Add to all of these novel existential quandaries the related fact that the family has shrunk, and you can readily see what distinguishes us from our ancestors: we have fewer attachments to family than they did, and the ones that we do have are, for many of us, in constant flux.
How is a communal animal – man – supposed to derive identity from his first community, the family, at such a time? That’s where the barely suppressed hysteria behind today’s identity politics is really coming from, I think: confusion and loneliness and familial deprivation.
You’ve worked on issues related to the sexual revolution for years. You’ve long said that the sexual revolution is the “moral bedrock” of so many Americans that its views can’t be questioned in public conversation. In the past, you’ve called it the “new orthodoxy.” But we’re seeing the wholesale meltdown of Hollywood right now, as the mask of the sexual revolution falls off. Is it possible this will lead to a resurgence of virtue, and virtue culture? What would have to happen to make that so?
Backlash looks to be well-underway on several fronts, for this simple reason: we human beings aren’t made to live the way many do now, gorged to obesity on sex and fake sex, and simultaneously isolated from one another and from family life as never before.
That’s not us. We’re social animals. We can’t, and don’t, thrive otherwise. In this we join many other species, especially mammals, that live within kinship structures. We can understand this when we study elephants, say. We just don’t think of applying such knowledge about nature to ourselves. Pretending that we can endure as social isolates and porn potatoes, like pretending we can live happily without more robust families, is making a lot of people out there miserable.
The result is bound to be reaction to all that; and not surprisingly, there are new signs that at least some are starting to have second thoughts about where the revolution has led.
The continuing reaction to Hollywood’s systemic harassment-and-exploitation scandals, as you point out, is one example. The growth of campus groups dedicated to traditional Catholic teaching is another. FOCUS, the Love and Fidelity Network, and like-minded organizations didn’t even exist a couple of decades ago. Likewise, the proliferation of new resources to protect people from pornography is another kind of re-norming that’s part of the nascent pushback to the revolution.
Above all, even as many people have abandoned organized religion, the converts streaming into the churches are being driven in large part by the search for refuge in the world after the Pill – for a more ennobled and inspiring vision of the human person than the inferior one that’s on offer in the sexualized, secular mainstream.
There’s going to be plenty more of all of the above, I’d bet. And if there is another religious awakening ahead, great or small, we can be sure that this is exactly where it will be rooted.
You say that identity politics are the “primal scream” of our time—a “collective human howl…sent up by inescapably communal creatures who can no longer identify their own.” How do believers respond to that howl? What does the Church need to do, right now, to respond to this crisis?
The Church needs to do one thing: be the Church. The temptation to bend to the times is prodigious -- and has been ever since the technological shock of the birth control pill.
For clergy and lay believers alike, the temptation to soft-pedal Catholic teaching on sexual morality is probably greater than ever before, because secularist culture has now turned from mocking traditional teaching to attacking it with a ferocity not seen before. No wonder many people within the Church itself seem afraid.
But acquiescing to the times, and tacitly or overtly abandoning the very moral code that is a lifesaver for the family, isn’t going to spell relief from identity politics – or from the social changes that created such a culture of grievance. And soft-pedaling Church teaching also does a great injustice to human beings outside the flock. To acquiesce is to say, in effect, that the secularist alternative is right; that the Church would rather be approved than right; that we really are just prisoners of our color, our erotic desires, our national background, and the rest – the whole dreary list of determinism now found in identity politics.
Two thousand years of teaching says that humanity is better than that. The biggest problem with downplaying the Christian rulebook is that it sends exactly the wrong message to converts and would-be converts. They can find accommodation anywhere – in the secular orbit, in their information silos, in their schools and workplaces, in whatever’s on their phone or laptop, and for that matter, in other churches.
But the outsiders peering into the Church right now for help are not looking for accommodation. They’re looking for capital-t Truth. To borrow from Pope Francis, it would be wrong not to meet them exactly where they are.
If we understand that there’s something authentic about the primal scream we keep hearing, and that the root cause of identity politics is pathos brought on by familial destruction, we might be able to work with some of the damage out there. We might be able to bring some genuine victims – casualties of the revolution -- to a more elevated vision and a better home.
Posted on 11/19/2017 21:31 PM (CNA Daily News - US)
Detroit, Mich., Nov 19, 2017 / 12:31 pm (CNA/EWTN News).- Usually, when Detroit’s Ford Field is filled with people, it’s because football fans are watching the Lions play another NFL team.
But on Saturday, Nov. 18, despite the chill and the rain, more than 60,000 people from around the country filled the domed stadium for another reason - to celebrate the beatification of their friend Father Solanus Casey, who is now just one step away from canonization as a saint in the Catholic Church.
Whether they knew him in real life (he died in 1957) or they found out about him through a story or a book, many who came to the beatification Mass spoke warmly of Blessed Solanus not just as an example of faith and a powerful intercessor, but as a true friend.
That was the case for Adrian Carlson, who made the trip from Lincoln, Neb. with his wife to be present for the beatification.
Born more than 30 years after Blessed Solanus’ death, Carlson never knew the friar in real life, but nevertheless, “I can honestly say I felt like I actually knew him personally,” Carlson told CNA.
His devotion to Fr. Solanus began in high school, when a family friend who was dying of cancer was praying for the intercession of the then-Venerable Solanus Casey. Although the family friend passed away, Carlson’s interest was piqued in the man his friend had invoked.
“What ultimately drew me to him was his humble acceptance of God’s will,” Carlson said.
“He gratefully accepted God’s will and never complained about the hardships he was given. He was always submissive to his superiors viewing them as the voice through which God chose to tell Solanus the plan for his life.”
Carlson added that he has also often “thanked God ahead of time (as Solanus would do), through intercession of Solanus Casey, for healings of small ailments for them to disappear shortly after.”
It would have been enlightening to poll the audience to see how many present at the beatification had experienced Blessed Solanus’ healing intercession in their own lives, because it seemed nearly everyone had a story to tell in that regard.
Brother Richard Merling, O.F.M. Cap., a Capuchin brother based in Detroit, had the opportunity to meet Bl. Solanus in real life when he was still a teenager and had not yet discerned whether to join the same order as the friar.
Merling told CNA that he first met Fr. Solanus at the age of 15. Merling’s brother had been in a car accident, and had a badly injured leg that the doctors were going to amputate.
Desperate, Merling’s mother brought the family to see Fr. Solanus at the St. Bonaventure monastery in Detroit, seeking a miracle.
“He simply said oh don’t worry, everything is going to be alright,” Merling recalled.
That was 60 years ago. Merling’s brother recovered and did not need amputation, and only recently passed away, just before Fr. Solanus’ beatification.
“He was a man of great faith, confidence and trust in God,” Merling said of Solanus. “And I think he often encouraged people to do the same.”
Also present among the crowd at Ford Field were several youngsters whose namesake is Blessed Solanus. Among them was young Solanus Leyendecker, the 10-year-old son of John Leyendecker. The entire Leyendecker crew - including seven children and one on the way - made the five to six-hour van trip all the way from Cincinatti, Ohio to be present for the beatification.
John said he first learned about Blessed Solanus after picking up a book about his life during his years as a youth minister. At the time, his wife Lisa was pregnant with their second child, and he was so inspired by Fr. Solanus’ life that he told his wife if their child was a boy, they’d name him Solanus.
“And she said you’re nuts, we are not, because that name is a little far fetched,” John recalled. “And I said, you gotta read this book, you’ll love him.”
Halfway through the book, Lisa was also convinced that they would name their child Solanus, if it were a boy. At the same time, she discovered her family had a personal connection to the holy friar: her mother told her the story of her great-grandfather who was cured of cancer after visiting Fr. Solanus when he was stationed in Indiana.
“So my wife came home and told me if this is a boy, we’ll name him Solanus,” John recalled. The Leyendeckers had a daughter - but named their next son, who is now 10, Solanus.
When they told their son they were going to his namesake’s beatification, “he just lit up,” John said.
“It’s awesome,” John said. “We played Catholic roulette on a saint's name, he wasn’t even a saint yet, but we said we’re going to name him after this guy because he’s going to be raised to the altar one day. And here we are ten years later and in fact he is.”
Louis Solanus Santo, the young son of Josh and Beth Santo from Denver, Colorado, was also able to be present for his namesake’s beatification.
The Santos first heard the story of Fr. Solanus from a brother with the Franciscan Friars of the Renewal, and they were inspired by the friar’s holiness and humility.
“We wanted our son to be inspired by Solanus Casey’s humility and for him to see that God uses us to do his great work no matter how big or small or role in the world may appear,” Beth told CNA.
“When we learned that Fr. Solanus’ beatification was taking place in Detroit we felt it was an incredible opportunity for our son to get to know his namesake better. We also wanted to show him the importance of our friendships with the saints, our role models,” Beth added.
“Most importantly, we wanted him to receive the special graces sure to be present at the Mass. We were blessed to be able to help our son be at this celebration and are so confident in Fr. Solanus’ intercession!”
Blessed Solanus was originally from Wisconsin, and attended minor seminary at St. Francis de Sales Seminary in Milwaukee. A large group of seminarians from Solanus’ first seminary made the trip from Milwaukee to be present for Fr. Solanus’ beatification.
Among them was Dr. Bill Evans, a seminarian for the Diocese of Green Bay, Wis., who said he found great inspiration in the life of Solanus Casey even before he entered the seminary.
Evans worked as a medical doctor before feeling called to discern the priesthood. He first learned about Fr. Solanus when he gave a presentation on the friar’s life as a youth minister.
“He just moved me to my core when I was preparing to give this talk - the fact that he was a Wisconsin man was part of it, most of it was just that he was tireless in his perseverance, he trusted God with the greatest trust and simplicity,” Evans told CNA.
“Especially in these days, young people are searching and looking and they want to know - where do I fit in? And I think Fr. Solanus must have asked himself the same thing, where do I fit in?”
Blessed Solanus worked for several years before discerning a call to religious life in his late 20s. Evans said he has “bonded” with Solanus over the fact that they both had late vocations, and he said he considers him a true friend and a powerful intercessor.
When he was young, Solanus also questioned, “God what do you want me to do?” according to Evans. “And the answer was always simple, there was no complex algorithm, it was just simple, he wanted to be holy and to touch other people and to help them find a path to holiness.”
“I don’t know if we could look for a better patron, a better friend, a better advocate in heaven than Blessed Solanus,” he said.
Posted on 11/19/2017 16:00 PM (CNA Daily News - US)
Denver, Colo., Nov 19, 2017 / 07:00 am (CNA/EWTN News).- While many will gather for Thanksgiving this year around tables filled with food and family, the National Council of the U.S. Society of St. Vincent de Paul have set out to make sure that the poor and homeless will also experience a holiday filled with community.
“Society members work with people in poverty and the homeless 365 days a year. Our parish-based Conferences operate food pantries, dining facilities, and shelters year-round to help people in need with food and shelter,” said Dave Barringer, the National CEO of the U.S. Society of St. Vincent de Paul.
“In addition to our year-round efforts, many St. Vincent de Paul Conferences and Councils do extra work around Thanksgiving,” Barringer told CNA.
The Society’s many councils and conferences across the country will be hosting or partaking in local efforts to serve the poor and homeless this Thanksgiving, Barringer said.
For example, the Society’s Baton Rouge Council in Louisiana annually hosts a Thanksgiving meal for the community’s poor and homeless. They usually feed more than 600 people at the St. Vincent de Paul location, and this year, they are also teaming up with the city’s Holiday Helpers to feed an additional 1,000 people.
“We’ll have our Thanksgiving meal at the St. Vincent de Paul dining room, but we’ll also be responsible for working with Constable Brown and taking over the Thanksgiving meal at the River center,” said Michael Acaldo, who works for the Baton Rouge Council, according to local news.
“That is such a fantastic tradition for our community. Over 1,000 people are served there. We serve over 600. When you put the two together, it’s a magnificent example of our community in action,” Acaldo continued.
In Arizona, the Society of St. Vincent de Paul’s Phoenix Council also helps with the community’s annual turkey drive, in what locals calls “Turkey Tuesday.”
Every Tuesday before Thanksgiving, locals bring turkeys to designated grocery stores to give to donate them to those in need. Last year, the Society of St. Vincent de Paul received more than 26,000 donated turkeys, and they hope to break that number this year.
Additionally, a St. Vincent de Paul Conference in the Pittsburgh suburb of Sewickley, Pennsylvania will be delivering 100 Thanksgiving dinners to families in need around the area, which will include turkey, mashed potatoes, stuffing and gravy.
“People need an extra hand all year round – it is important to be there. But it’s common knowledge that people suffer around the holidays. Picture being alone this time of year. If we can help, we want to,” said John Nard, the president of the local Conference, according to local news.
The Society of St. Vincent de Paul is an international Catholic organization whose mission is to “end poverty through systemic change.” They offer tangible assistance to those in need through the councils and conferences found across the country, and are dependent on the support of the individuals involved with each conference.
Although feeding the hungry during the holidays is necessary, one of the main goals of the Society of St. Vincent de Paul is to address the needs of the poor every day of the year.
“The holidays are a time when interest in caring for people in poverty is especially high. It is also a good time to invite people to carry on in that spirit of generosity and put their faith in action by helping people in need throughout the year,” Barringer said.
“People are hungry every day of the year.”
Posted on 11/19/2017 01:35 AM (CNA Daily News - US)
Detroit, Mich., Nov 18, 2017 / 04:35 pm (CNA/EWTN News).- Detroit’s beloved Father Solanus Casey has been beatified, with Pope Francis calling him “a humble and faithful disciple of Christ, tireless in serving the poor.”
“The life of our Blessed is an exemplary page of the gospel, lived with human and Christian intensity. It is a page to read with dedication and emotion... and to imitate with fervor,” said Cardinal Angelo Amato, Prefect of the Congregation of the Causes of Saints, who read the Latin-language letter from Pope Francis officially declaring the priest to be blessed.
“In raising this Capuchin to the altars. Pope Francis points him out to the whole Church as a faithful disciple to Christ, the Good Shepherd,” the cardinal said in his homily. “Today the Church and society still need the example and the protection of Father Solanus.”
“Brother and Sisters, let us repeat together: Blessed Father Solanus, pray for us,” he told a crowd of of 60-70,000 gathered for the Nov. 18 Beatification Mass at Detroit’s Ford Field stadium.
Beatification is the final step before possible canonization. Blessed Solanus Casey’s feast day will be July 30.
The Capuchin priest was born to Irish immigrants in Wisconsin on Nov. 25, 1870 and given the baptismal name Bernard Francis. He worked various jobs before entering the Franciscans.
He was ordained a “simplex priest,” meaning he could say Mass but not preach publicly or hear confessions. He was very close to the sick and was highly sought-after throughout his life, in part because of the many physical healings attributed to his blessings and intercession. He was also a co-founder of Detroit’s Capuchin Soup Kitchen in 1929. He served as porter, that is, doorman, at Detroit’s St. Bonaventure Monastery.
At the Mass on Saturday were many bishops, priests, 240 Capuchin friars and about 350 members of the Casey family present, from both the U.S. and Ireland. There were also many poor people in the congregation.
Paula Medina Zarate, the Panamanian woman whose 2012 cure from illness was attributed to the blessed’s intercession, bore a relic of Solanus Casey in his opening procession.
Br. Richard Merling, O.F.M, Cap., director of the Solanus Casey Guild, spoke at the beginning of Mass. He recounted Blessed Solanus Casey’s last words: “I am offering my suffering that all might be one. If only I could see the conversion of the whole world... I give my soul to Jesus Christ.”
Cardinal Amato said the beatification was an historic event for the Detroit archdiocese, for the Capuchin Franciscans, and for the American Church. He compared Casey to Blessed Stanley Rother, the missionary priest beatified in September in Oklahoma City.
While Blessed Stanley had died a martyr in Guatemala in hatred of the faith, “Blessed Solanus Casey attained holiness here, in the United States of America, ascending every day the steps of the ladder that takes one to the encounter of God through serving one’s needy neighbors,” said the cardinal. He did not see the poor as an obstacle, but as a way to light his path to “the splendor of God.”
“Faith, hope and charity were for him, the seal of the Trinity in our souls,” Cardinal Amato said. “Their practice was the effective antidote to atheism, despair and hatred that pollutes human society.”
The cardinal said Solanus Casey’s Irish family had “profound Catholic convictions” that made faith for him “a very precious inheritance for facing the difficulties of life.”
Blessed Solanus had a sense of the presence of God’s providence, “not only in prayer, liturgy and study, but also in the daily events of family life.” The cardinal noted Casey’s prayer in front of the tabernacle, his devotion to Mary, his recitation of the rosary, and his reception of the sacraments which gave him “security and courage to face the future.”
“His favorite sons were the poor the sick, the indigent, the homeless,” said the cardinal. “He always fasted in order to give them their own lunch.”
There was a time when Solanus Casey’s Depression-era soup kitchen ran out of food when hundreds were still hungry. The priest simply came forward and prayed the “Our Father,” and soon a baker knocked at the door with a large basketful of bread and other supplies.
“When the people saw this, they began to cry with emotion,” said the cardinal. “Fr. Solanus simply stated: ‘See? God provides. No one will suffer, if we put our trust in divine providence’.”
The cardinal acknowledged a defect in Casey’s life: he was a bad musician.
“For this reason, after his first failure in the community, with simplicity and humility, in order not to disturb his neighbors on Sunday evening, he went to the chapel and played Irish religious songs in front of the tabernacle,” Cardinal Amato said. “The Lord listened to him patiently, because our blessed was lacking in music, but not in virtue.”
At the close of Mass, Fr. Mauro Johri, general minister of the Capuchin Franciscans, said the beatification is “A day of celebration for Capuchins throughout the world”
Archbishop Allen Henry Vigneron of Detroit asked Cardinal Amato to thank Pope Francis on behalf of the archdiocese’s faithful.
“Please let him know that we are grateful beyond measure that he has judged father Solanus worthy of the rank of ‘blessed’,” the archbishop said. “Tell him we are committed anew to imitate Blessed Solanus by witnessing to Christ’s mercy. The field hospital of mercy is open her in Detroit.”
The close of the Mass included prayers for the canonization of Blessed Solanus Casey.
Posted on 11/18/2017 21:17 PM (CNA Daily News - US)
Detroit, Mich., Nov 18, 2017 / 12:17 pm (CNA/EWTN News).- It’s a Franciscan custom to give food - even if that’s just a simple sandwich - to anyone who comes to the door hungry.
Beloved Capuchin friar and doorkeeper Father Solanus Casey, set to be beatified Nov. 18, knew the custom well, and had a desire to feed anyone who came to the door of St. Bonaventure monastery in Detroit.
"They are hungry; get them some soup and sandwiches," Fr. Solanus would often tell his fellow friars.
The need became especially great in 1929 at the start of the Great Depression. That’s when Fr. Solanus had the idea to start a soup kitchen down the street from the monastery, where he could send anyone who came to the door looking for food.
“In time the lines grew to more than 2,000 people waiting for their single meal of the day. The friars knew they had to do more,” the Capuchins explain on their soup kitchen website.
To expand their ability to feed and serve people, the friars turned to the Secular Franciscans in their community. Together, they worked to gather, cook and serve meals at the Capuchin Soup Kitchen, which is still operating out of multiple locations in Detroit today.
The soup kitchen just down the street from the monastery is a rebuilt version of the original site founded by Fr. Solanus Casey.
Today, Alison Costello is the head chef at the soup kitchen, and she runs a tight ship. Friday, November 17 may have been the day before Fr. Solanus’ beatification, but it was a bustling day at the soup kitchen just like any other.
Coney dogs were on the menu, along with mixed green salad and roasted potatoes. Once Chef Alison got a breather, she sat down with CNA to talk about her philosophy as the head chef.
“This is a holy place, you have to treat it like a church,” Costello told CNA. So there are some rules: Don’t cuss. Dress modestly. Recycle.
A practicing Catholic herself, Costello came onto the staff of the soup kitchen about 17 years ago, “burned out” from the hectic hours of the regular restaurant industry. She was familiar with the Capuchins and saw the soup kitchen chef role as an opportunity to serve those in need.
“I knew I had to boost up the nutrition levels of the food here because most of our folks have a compromised immune system,” she said, “and I have to be culturally sensitive at the same time.”
While the guests at the soup kitchen are a diverse crowd, the majority at this particular location are African Americans, who tend to have similar genetic health problems and nutritional concerns.
“So when I started, I knew I couldn't’ just serve brown rice, I had to serve white rice as well. Or our salad couldn’t be just iceberg, it turns out that our guests really liked the bitter greens, and so I brought in spring mix salad. Our soups started to be made from scratch, and I make purees, which they had never seen, like I make a roasted red pepper puree,” Costello said. Her puree is very popular with the guests.
She has told other chefs that it doesn’t matter “if people are paying customers or they’re sitting there smelling (badly), they deserve to eat well.”
Talk to almost anyone at the Capuchin soup kitchen, and they’ll tell you the reason they continue to come there, whether as a guest or as a volunteer, is because of the community atmosphere.
Frank Shorter, who was pouring water into vases on Friday, said he originally started volunteering at the soup kitchen as part of a probation program, but he stayed because he got “addicted to helping people” and enjoyed the friendly environment at the kitchen.
Margie Coleman is a longtime volunteer with the soup kitchen, whose husband is a parishioner at Sacred Heart parish in Dearborn, a suburb of Detroit.
“I love working with the people, it’s always a good time, I’m having a blast,” Coleman told CNA.
“You never know what you’re going to run into here, and I keep learning new tips and tricks for cooking, and I’m just having a good time. It’s all about service and giving back to the people,” she added. “Fr. Solanus was all about helping his fellow man, and I feel the same way.”
Margie’s husband Mark often works right alongside her in the kitchen. He said Fr. Solanus’ example teaches us that you don’t have to be academically smart to make a difference in the world.
“I got the sense that he wasn’t the brightest bulb in the closet,” because he struggled with seminary classes, Mark said. “But he actually was a much more powerful light, once you kind of dug into him, which I think is a real testament to him as an individual. Just because you’re not the brightest person in the world doesn’t mean you can’t have a wonderful impact on the world.”
Today, the Capuchin soup kitchen not only serves food, it also provides showers to those who need them, as well as social services. It is connected to a Capuchin-run urban farm, which provides much of the produce for the kitchen.
“People should come experience it for themselves,” Costello said, “and what a community this is and what a witness the friars are. I have enjoyed every day...that I’ve been here, the camaraderie, the family, we have our family here,” she said, thinking of guests or volunteers that they’ve grown close to over the years.
Costello added that she was “honored” to follow in Fr. Solanus’ footsteps at the kitchen. The quality she most admires in the friar’s legacy is his humility.
“I think Solanus would want people to know you can be an extraordinary person by doing ordinary things,” she said.
Posted on 11/18/2017 02:15 AM (CNA Daily News - US)
Detroit, Mich., Nov 17, 2017 / 05:15 pm (CNA/EWTN News).- Before a potential saint is beatified, there’s a lot that goes on behind the scenes.
Those promoting the cause of sainthood for a candidate must gather witnesses and testimonies, writings and documentation of the candidate's life.
Throughout the process, evidence is brought before various tribunals (a type of court within the Church) both in the local diocese and in Rome, all of whom examine the life and works of the candidate and determine whether the miracles attributed to them are authentic, and whether their life constitutes heroic virtue, among other things.
It’s a process intentionally designed to take years, and those involved in the process come to know their candidate for sainthood in a particularly intimate way.
That has been the case for Fr. Larry Webber, OFM Cap, who currently serves as the vice postulator of the cause for Fr. Solanus Casey, who will be beatified this weekend.
The priest and Capuchin friar, who has officially worked on the cause for the past five years, said the work has led his own life to be marked by Fr. Solanus’ spirituality.
“It’s meant a lot to me” to work on the cause, Webber told CNA. “I hope I’ve always been a man of prayer, but certainly (this) has really deepened in me an appreciation for his spirituality and his faith which is marking my life.”
“I think many people who have had a devotion to Fr. Solanus over the years would say that,” he added. “There’s something about him that marks the way you pray, that marks your faith, that leads you to a deeper relationship with God...especially in the Eucharist.”
The friars who lived with Fr. Solanus would often find him in the morning lying on the floor in front of the Blessed Sacrament, where he had spent all night interceding for the hundreds of people who had sought his prayers.
“His line was always, ‘Oh don’t worry, I sleep on the soft side of the floor,’” Webber said.
He added that while he admired Fr. Solanus’ “Irish wit”, he also admired his ability to sacrifice and be humble about it without being pretentious.
Sister Anne Herkenrath has also been close to the cause of Fr. Solanus Casey as one of his living relatives. She is the grand-niece of Fr. Solanus Casey, her grandfather was one of his brothers.
Herkenrath told CNA that she remembers first meeting Fr. Solanus as a teenager during a big family reunion. She had heard some stories about this holy uncle of hers whose intercession had healed people, but she wasn’t sure what to make of it all.
“Teenagers are sometimes skeptical about things like this, and I was a little skeptical about him,” she said. “I thought, who is this man? What’s he like? How do I act around him?
“Well he got (to the family reunion), and he was as normal as his brothers and sisters,” she said. “He was so normal that my (hesitation) just disappeared, I was very comfortable with him, and he was just one of us. He played ball with the younger kids, he talked with everybody, he was just normal.”
The family didn’t talk much about the specific favors attributed to Fr. Solanus, Herkenrath said. One of Solanus’ brothers, also a priest, had told the family that those matters were “between God, the Capuchins, and Solanus.”
It was only after his death that she became involved in his cause for canonization, and started learning more about his life. For her part, she helped gather some recordings of Fr. Solanus that her dad had made of him on some old 7-inch 78 rpm records - recordings of Solanus saying a prayer, greeting the family, reciting a poem, and singing and playing the violin.
“I’m still in awe of him,” Herkenrath said. “Again for his being so normal, and yet so in touch with God, so very in touch with God.”
One of the most striking characteristics of Fr. Solanus is his profound humility and acceptance of God’s will in all things, Webber said.
Never able to make good grades in seminary, which was taught all in Latin at the time, Fr. Solanus was only ever allowed to be a simplex priest for the order, meaning he wasn’t allowed to preach or hear confessions.
Instead he was assigned as the porter, the doorkeeper, at the time a lesser role usually reserved for novice friars.
But it was a job “he accepted it humbly, joyfully, and in that obedience and that humility, God transformed him into a saint,” Webber said.
“And I think many of us in our world today need that same lesson - humbly accept the reality you are given, joyfully serve the Lord in it, and he’ll make you holy.”
“(Fr. Solanus) once said to someone: ‘What does it matter where we are sent? Wherever we are, we can serve God,’” Webber added.
Another characteristic of Fr. Solanus that Fr. Webber said he admired was the friar’s pastoral ability to help people take life a little less seriously.
As an example, Webber recalled one story where some good friends of Fr. Solanus were returning from vacation, and they stopped by the monastery to say hello to the friar.
After chatting for a bit, the friends told Fr. Solanus that they were hungry, but they weren’t sure what they were going to eat, because the only thing they had left in their cooler were some hotdogs. It was Friday, and the Church at the time required the faithful to abstain from meat on that day every week.
“And (Fr. Solanus) said: ‘Well how long have those hotdogs been in there?’ And they said: ‘Oh about a day or two.’ And he said: ‘Oh don’t worry, they’re fish by now,’” Webber recalled.
“He had a good sense pastorally,” Webber noted, to take the faith seriously, but also, when appropriate, “not to take things overly seriously.”
Having a brother within his own community being beatified has also caused Webber to examine his own holiness and call as a Capuchin, he added.
“Being holy...it’s not just the vocation of Fr. Solanus, it’s the vocation of all of us,” Webber said.
“And if God has raised up one among us...that is being recognized for his holiness, that calls each of us to say, ‘Well, what do I need to be doing to be a little bit more holy?’”
Fr. Solanus Casey will be beatified on November 18th at Ford Field in Detroit, Michigan.
Posted on 11/18/2017 00:53 AM (CNA Daily News - US)
Detroit, Mich., Nov 17, 2017 / 03:53 pm (CNA/EWTN News).- You’ve heard of Jesus’ multiplication of the loaves.
But have you heard of Fr. Solanus Casey’s multiplication of the ice cream cones?
To be sure, what Fr. Solanus is most remembered for his is gentle holiness, humility and obedience to the will of God in all things. It’s why the beloved Capuchin friar is being beatified this weekend in Detroit.
However, there’s something endearingly unconventional about the story of Father Solanus Casey - from the miracles reportedly worked through his intercession down to his breakfast habits - that makes his story especially unique.
The ice cream miracle
Fr. Solanus was a friar and simplex priest, meaning that, due to lesser academic abilities, he was not allowed to preach or to hear confessions.
But this freed him up for other charisms in which he particularly thrived - including serving as the porter (doorkeeper) at St. Bonaventure Monastery in Detroit, from 1924-1945.
As porter, Fr. Solanus became the main link from the brothers to the outside world, and he soon became renowned for the gentle and willing counsel that he offered, and for the miracles attributed to his intercession.
Fr. Tom Nguyen, OFM Cap., a Capuchin friar who lives in Detroit, recalls a story commonly told at the Solanus Casey Center in Detroit:
On one warm summer day in 1941, a fellow friar in the novitiate came to see Fr. Solanus, in need of a miracle of healing. Something was wrong with his tooth, and if things went poorly at the dentist, the friar could miss too much formation and be sent back to the beginning of novitiate, as was the practice at the time.
The young friar sought Fr. Solanus’ blessing before heading out to the dentist, who told him to trust God that everything would work out.
While the friar was at the dentist, a lady who came to visit the monastery brought Fr. Solanus two ice cream cones. Too busy to eat them at the moment, Fr. Solanus shoved the cones into his desk drawer, much to the dismay of his secretary, who was sure they would be a soupy mess in a matter of minutes.
After more than half an hour, the younger friar returned from the dentist, his tooth found miraculously healthy. He went to thank Father Solanus, who pulled out three (not two!) perfectly frozen ice cream cones from his desk drawer on the hot summer day, which he offered to the friar to celebrate his good outcome.
The breakfast penance
Saints are often people known for offering up some kind of physical penances to the Lord - whether that’s wearing a scratchy hair shirt, taking on some kind of fasting, or sleeping on a hard floor. Even in this way, Fr. Solanus’ penance was uniquely quirky.
The friar was known for eating all of his breakfast at once - cereal, juice, coffee, and milk all mixed together in the same bowl.
In a story for the Michigan Catholic earlier this year, Fr. Werner Wolf, OFM Cap., recalled how he had been inspired to join the Capuchins specifically by Fr. Solanus Casey, who was still alive at the time. Eager to learn from the holy friar, Fr. Wolf decided he would watch Fr. Solanus very closely.
“So the first day I was there, I watched him like a hawk,” Fr. Wolf said.
“In the morning, the novices brought food to the older friars. First breakfast, I watched that man’s every move, pouring his cereal, the sugar, the cold milk, then warm milk, then prune juice in the whole works. I looked at him, telling God, ‘Father, if that’s holiness, I don’t want none.’”
Tamer of bees
Like St. Francis of Assisi, the founder of the Franciscans, Fr. Solanus also had a special relationship with animals - bees in particular.
On several occasions, witnesses recalled Fr. Solanus taming the bees that were kept by the Capuchin friars.
On one particular occasion, the witness was Father Benedict Groeschel, cofounder of the Franciscan Friars of the Renewal.
Fr. Groeschel was visiting St. Felix Friary in Huntington, Indiana, where Fr. Solanus Casey was stationed at the time.
Then a young Capuchin, Fr. Groeschel had also heard of the holy Fr. Solanus, and watched him closely.
One day, Fr. Groeschel and another friar were visiting the beehives kept by the friars, when the bees started swarming angrily.
Fr. Groeschel was instructed to get Fr. Solanus, who started talking to the bees and calming them when he arrived.
"He started to talk to the bees. 'All right now. Calm down. All right,'" Father Groeschel recalled in a story to Our Sunday Visitor. "And they started to calm down and go back into the hive.... I was absolutely in total shock.”
Fr. Solanus recognized the problem - there were two queen bees in the hive - and without the standard protective gloves or netting, stuck his bare hand in the hive and pulled out the second queen without getting stung.
He was also known for calming bees by playing his harmonica, which is now on display at the Solanus Casey Center in Detroit.
A violinist of ‘more love than skill’
Also on display at the Solanus Casey Center is the friar’s beloved violin, which by all accounts he played “with more love than skill.”
He loved to play the violin and sing, a skill he picked up while still living at home. But he had a high squeaky voice that some friars found grating. According to one account from the Catholic Education Resource Center, one of the Capuchin friars had fallen ill, and Fr. Solanus went to fetch his violin in order to cheer him up. While he was gone, the sick friar asked one of his visitors to turn on the radio to deter Fr. Solanus from playing his violin.
In another story about his violin playing, a friar heard a squeaky noise coming from the chapel. When he went to see where the noise was coming from, he found Fr. Solanus alone in front of the chapel’s Nativity scene, playing and singing Christmas carols in his squeaky voice for the baby Jesus.
On the whole, Fr. Solanus’ quirks only served to make him more beloved among the people of Detroit and those who have a devotion to him.
“He was sincere, everyone knew he was holy, even though listening to him play the violin was a challenge,” Fr. Wolf told Michigan Catholic in February.
Over 20,000 people came to pay their respects after the friar died, and an estimated 70,000 people are expected in Detroit for his beatification this weekend. His beatification Mass will take place on November 18th at 4 p.m. at Ford Field in Detroit, Michigan.