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Although the amount of footage and the number of photographs of his meeting with Pope Francis was understandably small, it was good to see Pope Benedict XVI again.
The past month (and a bit) may have been intense for us, it must have been at least equally so for the retired Pontiff. The relative solitude of Castel Gandolfo, not to mention its location away from the heartland of the Catholic world, must have been good to him. His somewhat diminished posture, not to mention his slower walking speed, are testament to that. Perhaps Benedict has only now been able to allow himself the peace and time that he needs at almost 86. This, then, is the private Benedict, who knows when to take his time and who can do so when needed. No demands or pressures on his shoulders anymore, except the ones he promised to continue bearing when he bade us all farewell, less than a month ago: the unceasing duty of prayer for the ones he was once called to shepherd as Pope.
There is a new Pope, but we also still have our emeritus Pope. Let’s not forget him, and let’s certainly not pretend that there is some sort of division or even opposition between Benedict XVI and Francis. These days, Peter exists in twofold, in prayer and contemplation, and in practice and government.
“We’ve got to keep in mind — you know what, even more important than the pope is what we’re doing right now. The life of the church goes on, and the life of the church centers around what we’re doing right now.”
It may not have seemed like it over the past days, but the above quote from Cardinal Timothy Dolan, spoken in his homily last Sunday, is right on the money. The selection of the Church’s new supreme shepherd is undoubtedly important, but it – and he – are only so, literally, by the grace of God.
If the Church can be said to have a core business, it is to lead people to God, and that doesn’t change when there is no Pope. Cardinals, even when they’re getting ready for the conclave, are still tasked with that all-encompassing duty, as is made especially clear on every Sunday. New York’s Cardinal Dolan was just one of, by now, 142 cardinals who have arrived in Rome, and who offered Masses throughout the city.
In these hectic days, it is important to remember that everything we do as Catholic Christians is rooted in the sacrifice of Christ, made present every day in the Eucharist. In that light, the conclave is not a popularity contest or the selection of a new CEO. In the Gospel of John, Jesus gives St. Peter the triple command to take care of His sheep. That very same command is handed down through the centuries to every successor of St. Peter, including whoever the future Pope may be. That is who we are talking about these days: the shepherd of Christ’s flock, acting according to the example of the Good Shepherd. In that way, the conclave and every blog post, article, speculation and discussion about it must be rooted in Christ. Without Him, there are no sheep and there is no need for a shepherd.
Photo credit: Alejandro Bermudez/CNA
Although it was not his last day on the Chair of Peter, Pope Benedict received the best farewell we could have given him during his last general audience, yesterday morning. And, in turn, it was the best sendoff he could have given us.
Secular media reluctantly reported “several thousand” faithful gathered in St. Peter’s Square, but the official numbers were 150,000, which does not include the pilgrims who were forced to remain in the surrounding streets. In total, the number of faithful who wanted a last glimpse of the Holy Father may have been as high as 400,000.
I watched the audience via a livestream provided by SQPN, with live commentary by Fr. Roderick (recording available here). Nobody really knew what to expect until the audience had gotten underway. The Pope’s extra long tour across the square was no surprise, but as he had taken his place on the platform in front of the facade of the basilica, his very personal reflection did take many by surprise. Rather than a reflection on a Gospel passage or theological topic, Pope Benedict took the opportunity to express his gratitude: to God, the cardinals and the entire Curia, all of those working behind the scenes, the Diocese of Rome, and the entire people of God. Several times, he expressed his desire to remember in prayer everyone he ever encountered. A very touching passage, I found, was how people would write to the Holy Father:
“It’s true that I receive letters from the world’s greatest figures – from the Heads of State, religious leaders, representatives of the world of culture and so on. I also receive many letters from ordinary people who write to me simply from their heart and let me feel their affection, which is born of our being together in Christ Jesus, in the Church. These people do not write me as one might write, for example, to a prince or a great figure one does not know. They write as brothers and sisters, sons and daughters, with the sense of very affectionate family ties. Here, one can touch what the Church is – not an organization, not an association for religious or humanitarian purposes, but a living body, a community of brothers and sisters in the Body of Jesus Christ, who unites us all. To experience the Church in this way and almost be able to touch with one’s hands the power of His truth and His love, is a source of joy, in a time in which many speak of its decline.”
Although today we will get our last glimpse of the man who has been our spiritual father for almost eight years, he is not leaving us, he said yesterday:
“The “always” is also a “forever” – there is no returning to private life. My decision to forgo the exercise of active ministry, does not revoke this. I do not return to private life, to a life of travel, meetings, receptions, conferences and so on. I do not abandon the cross, but remain in a new way near to the Crucified Lord. I no longer wield the power of the office for the government of the Church, but in the service of prayer I remain, so to speak, within St. Peter’s bounds. St. Benedict, whose name I bear as Pope, shall be a great example in this for me. He showed us the way to a life which, active or passive, belongs wholly to the work of God.”
Today, we are saying our final goodbyes, but it really isn’t a farewell. Although we may not see or even be aware of it, in the gardens of Vatican City there will be a loving heart, continuously praying for all of us.
Tomorrow, the frenzy of conclave preparation gets underway, but today, let’s remember, let’s say our goodbyes and let’s pray.
Almost 62 years ago, on the first of November 1950, Pope Pius XII published Munificentissimus Deus, the Apostolic Constitution by which he declared what we celebrate today to be a dogma. It became a binding teaching, something that we are required to hold as Catholics. It goes so far that if we don’t agree with it, we can’t properly call ourselves Catholics. It’s like claiming that Jesus Christ was not the Son of God and still calling oneself Catholic. One of the identifying markers of one’s ‘Catholicity’ is missing, so whatever the person in question is, he is not Catholic [MD 45, 47].
This may all sound negative, focussing on what we must and what the consequences are if we don’t, but in essence a dogma is a positive. A reading of Munificentissimus Deus shows that the dogma we mark today, the Assumption of the Blessed Virgin Mary, grew organically from the heartfelt desires of many faithful and from the earlier dogmatic teaching of her Immaculate Conception, as defined by Blessed Pope Pius IX in 1854 [MD 6-9]. This dogma is then not something imposed from above, but a confirmation of what many had long held to be true. It is also a confirmation that the Assumption of Mary has always been “contained in the deposit of Christian faith entrusted to the Church” [MD 8].
The Venerable Pope Pius XII offers an extensive list of historical examples of this faith, even conviction, that the Blessed Virgin was assumed into heaven [MD 14-38], and then presents the official declaration of the dogma as such:
For which reason, after we have poured forth prayers of supplication again and again to God, and have invoked the light of the Spirit of Truth, for the glory of Almighty God who has lavished his special affection upon the Virgin Mary, for the honor of her Son, the immortal King of the Ages and the Victor over sin and death, for the increase of the glory of that same august Mother, and for the joy and exultation of the entire Church; by the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory. [MD 44]
Once more, the positive nature of this dogma, and others as well, is outlined a bit earlier in the Apostolic Constitution:
We, who have placed our pontificate under the special patronage of the most holy Virgin, to whom we have had recourse so often in times of grave trouble, we who have consecrated the entire human race to her Immaculate Heart in public ceremonies, and who have time and time again experienced her powerful protection, are confident that this solemn proclamation and definition of the Assumption will contribute in no small way to the advantage of human society, since it redounds to the glory of the Most Blessed Trinity, to which the Blessed Mother of God is bound by such singular bonds. It is to be hoped that all the faithful will be stirred up to a stronger piety toward their heavenly Mother, and that the souls of all those who glory in the Christian name may be moved by the desire of sharing in the unity of Jesus Christ’s Mystical Body and of increasing their love for her who shows her motherly heart to all the members of this august body. And so we may hope that those who meditate upon the glorious example Mary offers us may be more and more convinced of the value of a human life entirely devoted to carrying out the heavenly Father’s will and to bringing good to others. Thus, while the illusory teachings of materialism and the corruption of morals that follows from these teachings threaten to extinguish the light of virtue and to ruin the lives of men by exciting discord among them, in this magnificent way all may see clearly to what a lofty goal our bodies and souls are destined. Finally it is our hope that belief in Mary’s bodily Assumption into heaven will make our belief in our own resurrection stronger and render it more effective. [MD 42].
And in the meantime, a happy feast of the Assumption of the Blessed Virgin to all!
On this day on which the Church celebrates two of her foundation stones, and 44 successors of these stones receive the signs of the fullness of their episcopacy, it is good to ask ourselves the question that, tradition tells us, Saint Peter asked the Lord, when he encountered Him on the road leading out of Rome. As Peter was fleeing the persecutions he suffered in the city, the Lord came towards him, heading back to where Peter came from. “Lord, where are You going?”, seemingly less surprised at meeting Jesus than at seeing Him head in a direction where He would be less than welcome.
Peter’s question is also our question. Peter was afraid, and we are also often afraid of the consequences that an active Christian life brings. After all, it is rarely in line with society’s thinking, and may provoke misunderstanding, even hostility. But we should remember that our Christian life is not a road that we have to find alone. We are following someone. Jesus Christ has gone this road before. Therefore, we should not hesitate to ask HIm, if things get tough or painful, “Lord, where are you going?” And wherever He goes, we will go with Him, knowing that we are not alone, whatever befalls us, good or bad. Jesus goes the road ahead of us, even if we hesitate, take a wrong turn or double back.
Saint Peter has shown us this. Upon meeting Jesus on the road, He understood that He was a follower of Christ, and found the courage to go where He went before Him.
“I am going to Rome, to be crucified again.”
Art credit: Domine, quo vadis? by Annibale Carracci (1602)
Below is this year’s list of recipients of the pallium, the woollen band of office denoting their being metropolitan archbishops. As always, the Holy Father will be handing the pallia out on the feast of Saints Peter and Paul, 29 June, although the ceremony is somewhat changed this year: to make the ceremony shorter, and, like the most recent consistory, to avoid any suggestion that it is a sacramental rite. Whereas the imposition of the pallia previously took place during a Eucharistic celebration, after the homily, it will now be moved to before the Mass. As the Holy See press office explains: “Indeed, the rites which take place during a Eucharistic celebration following the homily are normally Sacramental rites: Baptism, Confirmation, Ordination, Matrimony, Anointing of the Sick. The imposition of the pallium, on the other hand, is not Sacramental in nature”.
- Ignatius Chama, Kasama, Zambia
- Alfred Martins, Lagos, Nigeria
- Benedito Roberto C.S.Sp., Malanje, Angola
- Gabriel Yaw Anokye, Kumasi, Ghana
Jose Advincula, Capiz, Philippines
- Joseph Coutts, Karachi, Pakistan
- Patrick D’Rozario C.S.C., Dhaka, Bangladesh
- Thomas D’Souza, Calcutta, India
- John Du, Palo, Philippines
- John Moolachira, Guwahati, India
- Luis Tagle, Manila, Philippines
- Romulo Valles, Davao, Philippines
- Andrew Yeom Soo-jung, Seoul, Korea
- Stanisław Budzik, Lublin, Poland
- Waclaw Depo, Czestochowa, Poland
- Arrigo Miglio, Cagliari, Italy
- Francesco Moraglia, Venice, Italy
- Filippo Santoro, Taranto, Italy
- Wiktor Skworc, Katowice, Poland
- Pascal Wintzer, Poitiers, France
- Rainer Cardinal Woelki, Berlin, Germany
- Samuel Aquila, Denver, United States
- Jesus Cabrero Romero, San Luis Potosí, Mexico
- Charles Chaput O.F.M., Philadelphia, United States
- Luc Cyr, Sherbrooke, Canada
- Paul-André Durocher, Gatineau, Canada
- Joseph Harris C.S.Sp., Port of Spain, Trinidad and Tobago
Christian Lépine, Montreal, Canada
- William Lori, Baltimore, United States
- Mario Alberto Molina Palma O.A.R., Los Altos, Quetzaltenango-Totonicapan, Guatemala
- Francisco Cardinal Robles Ortega, Guadalajara, Mexico
- William Skurla, Pittsburgh of the Byzantines, United States
- Valery Vienneau, Moncton, Canada
- Mark Coleridge, Brisbane, Australia
- Timothy Costelloe S.D.B., Perth, Australia
- Francesco Panfilo S.D.B., Rabaul, Papua New Guinea
- Esmeraldo Barreto de Farias, Porto Velho, Brazil
- Jacinto Furtado de Brito Sobrinho, Teresina, Brazil
- Airton dos Santos, Campinas, Brazil
- Ulises Gutiérrez Reyes O. de M., Ciudad Bolívar, Venezuela
- Wilson Jonck S.C.I., Florianópolis, Brazil
- Paulo Mendes Peixoto, Uberaba, Brazil
- Salvador Piñeiro García-Calderón, Ayacucho o Huamanga, Peru
- Jose Rezende Dias, Niterói, Brazil
- Jaime Vieira Rocha, Natal, Brazil
- Alfredo Zecca, Tucuman, Argentina
All but two of the archbishops above will be at the ceremony on Rome this Friday. Archbishops Yaw Anokye and Vienneau will receive their pallia at their own cathedrals.
They may conjure up images of medieval witch trials and whatnot, but heresies are really nothing to get into a fuzz about. Well, the specific heresies may be, but the fact that the Church calls certain beliefs and opinion heretical should not. A heresy is nothing more complicated than a teaching that undermines the faith in a grave enough manner that supporting, promoting or following it has a serious penalty as a consequence. And that because such a heresy endangers the souls of the faithful.
One such heresy that I came across today* has several names, but most people who know it, will know it as modalism or Sabellianism. A short definition would be that modalism holds that the Father, Son and Holy Spirit are merely three ways, or modes, in which God has revealed Himself to people.
Why is this a heresy? Why can’t the Father, Son and Holy Spirit not be three forms in which God interacts with us? Well, for starters, it would make His own existence, as we have come to know it, a fake. Countless times do we read in the Gospels how Jesus prays to His Father. If both were just roles played by the one God, why would He do that? In the Prologue of the Gospel of John we read that the Word was God and was with God. The Word of God is Jesus, the Son, but why, if the Son and the Father are the same, would John tell us that the one was with the other? In Genesis, we read about the spirit of God hovering over the deep. Not God, but His Spirit. Why would God play a role before an empty deep?
There is one God in three Persons. These three Persons are not the same. They are separate and unique, but they are all equally God. This is a mystery of our faith, which means that it is something that goes beyond our understanding. It is good that some things are beyond our ken, because God is not limited to the understanding of his creatures. If He were, He would be limited. A two-dimensional creature has no way of understanding three or even four dimensions. We have no way of understanding or even imagining the five, six or more dimension that scientists say exist. And we have no way of grasping the Trinity, but that has no bearing on its reality.
Is the Trinity unlikely? Perhaps. But it is what God has taught us, through Jesus’ prayers, and through the work of the Holy Spirit.
In articles 253 to 255, the Catechism of the Catholic Church delves into the Trinity. It has this to say [emphasis mine, notes removed for ease of reading]:
253 The Trinity is One. We do not confess three Gods, but one God in three persons, the “consubstantial Trinity”. The divine persons do not share the one divinity among themselves but each of them is God whole and entire: “The Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, i.e. by nature one God.” In the words of the Fourth Lateran Council (1215), “Each of the persons is that supreme reality, viz., the divine substance, essence or nature.”
254 The divine persons are really distinct from one another. “God is one but not solitary.” “Father”, “Son”, “Holy Spirit” are not simply names designating modalities of the divine being, for they are really distinct from one another: “He is not the Father who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit he who is the Father or the Son.” They are distinct from one another in their relations of origin: “It is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds.” The divine Unity is Triune.
255 The divine persons are relative to one another. Because it does not divide the divine unity, the real distinction of the persons from one another resides solely in the relationships which relate them to one another: “In the relational names of the persons the Father is related to the Son, the Son to the Father, and the Holy Spirit to both. While they are called three persons in view of their relations, we believe in one nature or substance.” Indeed “everything (in them) is one where there is no opposition of relationship.” “Because of that unity the Father is wholly in the Son and wholly in the Holy Spirit; the Son is wholly in the Father and wholly in the Holy Spirit; the Holy Spirit is wholly in the Father and wholly in the Son.”
But who’s to say that what the Church teaches through the Catechism is right? That belief, that trust in the dogmatic teachings of the Church flows directly from th words of Jesus and the belief in the Holy Spirit who guides us. If we express faith in His words to St. Peter, “I will give you the keys of the kingdom of Heaven: whatever you bind on earth will be bound in heaven; whatever you loose on earth will be loosed in heaven” (Matthew 16:19), and in the Holy Spirit of Pentecost, we must als have faith in the Church that Christ established upon Peter, and the faith that she safeguards and communicates.
God is Triune: one Being in three Persons. This we know through Scripture, the Word of God, and the teachings of the Church of Christ. To say otherwise is a denial of God as He is. God does not pretend. He is who He says He is. He is the Father, the Son and the Holy Spirit, who are all true Persons, not phantasms or roles He plays before us. Because He takes us seriously, He reveals Himself to us as He is.
*The source linked to above is a Dutch text, a reflection given by lay Dominican Leo de Jong on Trinity Sunday, at the nominally Catholic church ‘Het Steiger’ in Rotterdam. In this reflection, Mr. de Jong denounces our understanding of the Trinity as three separate divine Persons as nonsense. Instead, he says, these persons are three forms in which Gods allows Himself to be known. This misleading teaching, presented as profound knowledge, is in reality a centuries-old heresy.
For a further Biblical explanation of the Trinity, go here.
Art credit:  Pope St. Clement Adoring the Trinity, by Giovanni Battista Tiepolo, 1737-1738.
Released yesterday, Pope Benedict’s Message for the World Day of Prayer for Vocations is one of those texts which builds upon the rich source of Sacred Scripture, with the Holy Father throwing out references to specific Bible passages like only he can. The main topic is the twofold divine love, love of God and love of the neighbour. It is a topic that the pope has written about before, not least in his first encyclical, Deus Caritas Est.
This love, the pope writes, “must be lived with a particular intensity and purity of heart by those who have decided to set out on the path of vocation discernment towards the ministerial priesthood and the consecrated life; they are its distinguishing mark. Love of God, which priests and consecrated persons are called to mirror, however imperfectly, is the motivation for answering the Lord’s call to special consecration through priestly ordination or the profession of the evangelical counsels. Saint Peter’s vehement reply to the Divine Master: “Yes, Lord, you know that I love you” (Jn 21:15) contains the secret of a life fully given and lived out, and thus one which is deeply joyful.”
The text of the message is also available in Dutch.
Last year all eyes were on Pope Benedict’s successful visit to the United Kingdom, and now we are at the brink of what I think could be an equally momentous visit: the first official state visit to Germany. And while 100 parliamentarians plan to be somewhere else than the Bundestag tomorrow (and Archbishop Zollitsch optimistically hopes they’ll give the pope’s address a good read afterwards), while protesters claim to be able to muster several tens of thousands to their cause (and the Holy Father is rumoured to have some trepidation because of that – not that it’ll keep him away from his native country), and while even Hans Küng is stirred from his slumbers to make some old-fashioned comments, many thousands of people from Germany and abroad eagerly await to papal shoes setting foot on the concrete of Berlin’s Tegel airport.
If the UK visit is anything to go by (and that remains to be seen), this visit certainly has the potential to stir things up and reinvigorate the German faithful and Church, and even those beyond. And what with Germany’s leading position in Europe, this visit is in many ways a visit to Europe as well. What the pope will say and do will have a bearing on Germany, but. I expect, no less on all Europeans, especially those in the secularised west. As the Holy Father said in his televised address three days ago: “[I]n these days we want to try to return to seeing God, to return to being persons through whom the light of hope might enter the world, a light that comes from God and helps us to live.” The hearts and minds of the people of the secularised west must be reopened to God, so that He may become visible again in our lives. The visit will therefore be a missionary visit: like Saints Paul and Peter travelled to strengthen the faith of small Christian communities, so does the Successor of Peter visit the Christian communities, Catholic or not, of Germany this week.
For Archbishop Rainer Woelki, installed less than a month ago as Berlin’s ninth bishop (and second archbishop), this will the big event he never had the time to prepare for, and the one his predecessor, Cardinal Sterzinsky, had hoped he would live long enough to see. But Archbishop Woelki, who will welcome the pope upon his arrival in Berlin tomorrow, will be used to the rocky start of his heading the Church of Berlin; one day after his own installation, he was called upon to consecrate new Bishop Ipolt of Görlitz, one of Berlin’s two suffragan dioceses. Having the pope come for a visit will perhaps be something of a matter of course now. Although his joy, his awe and his desire to impress the magnitude of this occasion on the people of Berlin do shine through in a letter which was read in all churches of the archdiocese this weekend.
And it is a momentous occasion. For the pope, certainly, who has few chances to visit the country where he grew up and which he clearly loves. But also for the Church in Germany, for the people of all faiths and also for the political world in and beyond Germany. The pope comes as a head of state, certainly. He was invited as such by the federal president. But the pope can never be just a head of state. He also comes as the Successor of Peter as the visible head under which all Catholic faithful are united, as the man to whom Christ Himself entrusted the care of His Church in these times. We do well to give him our ear and our mind, and pay loving attention to what the Holy Father will teach and express in the coming days.
Because, as the motto of this papal visit says, Where God is, is the Future!
Photo credit:  Reuters/Tobias Schwarz ,  Sean Gallup/Getty Images
Which is also, of course, the Solemnity of Saints Peter and Paul, the rock and the apostle to the gentiles, in many ways the foundations of the Church. And also, it is the day upon which Pope Benedict XVI celebrates 60 years of priesthood.
As every year, the metropolitan archbishops, standing firmly in the line of the aforementioned saints and in union with the Holy Father, today receive their pallia. In the words of the pope, from today’s homily:
“What does this mean? It may remind us in the first instance of Christ’s easy yoke that is laid upon us (cf. Mt 11:29f.). Christ’s yoke is identical with his friendship. It is a yoke of friendship and therefore “a sweet yoke”, but as such it is also a demanding yoke, one that forms us. It is the yoke of his will, which is a will of truth and love. For us, then, it is first and foremost the yoke of leading others to friendship with Christ and being available to others, caring for them as shepherds. This brings us to a further meaning of the pallium: it is woven from the wool of lambs blessed on the feast of Saint Agnes. Thus it reminds us of the Shepherd who himself became a lamb, out of love for us. It reminds us of Christ, who set out through the mountains and the deserts, in which his lamb, humanity, had strayed. It reminds us of him who took the lamb – humanity – me – upon his shoulders, in order to carry me home. It thus reminds us that we too, as shepherds in his service, are to carry others with us, taking them as it were upon our shoulders and bringing them to Christ. It reminds us that we are called to be shepherds of his flock, which always remains his and does not become ours. Finally the pallium also means quite concretely the communion of the shepherds of the Church with Peter and with his successors – it means that we must be shepherds for unity and in unity, and that it is only in the unity represented by Peter that we truly lead people to Christ.”
The harvest is quite large today, with 49 new metropolitan bishops appointed since last year’s ceremony. A significant number comes from traditionally Catholic countires and areas, such as South-Anmerica, the Philippines, but also various sub-Saharan countries, North-America, and a few nations in Europe and Asia.
Below follows the list of new metropolitan archbishops. The vast majority of these men were specifically apointed to archbishops, but a number became so because their dioceses were elevated to archdioceses. Recently, this happened with two dioceses in Angola – Malanje and Saurimo – and three in Brazil – Passo Funda, Pelotas and Santa Maria.
Archbishop Augustine Obiora Akubeze, Benin City
Archbishop Thumma Bala, Hyderabad
Archbishop John Barwa, Cuttack-Bhubaneswar
Archbishop Jacinto Bergmann, Pelotas
Archbishop Vincenzo Bertolone, Catanzaro-Squillace
Archbishop Pedro Brito Guimarães, Palmas
Archbishop Pierre-Marie Joseph Carré, Montpellier
Archbishop Thaddeus Cho Hwan-kil, Daegu
Archbishop Fernando Natalio Chomalí Garib, Concepción
Archbishop Paul Stagg Coakley, Oklahoma City
Archbishop Sérgio da Rocha, Brasília
Archbishop Charles Henry Dufour, Kingston in Jamaica
Archbishop Ricardo Ezzati Andrello, Santiago de Chile
Archbishop Antoine Ganyé, Cotonou
Archbishop Gustavo Garcia-Siller, San Antonio
Archbishop José Horacio Gómez, Los Angeles
Archbishop José Manuel Imbamba, Saurimo
Archbishop Gérald Cyprien Lacroix, Québec
Archbishop Dimas Lara Barbosa, Campo Grande
Archbishop Jairo Jaramillo Monsalve, Barranquila
Archbishop Darío de Jesús Monsalve Mejía , Cali
Archbishop Pascal N’Koué, Parakou
Archbishop Cesare Nosiglia, Turin
Archbishop Paul Yembuado Ouédraogo, Bobo-Dioulasso
Archbishop Jose Serofia Palma, Cebu
Archbishop Luis María Pérez de Onraita Aguirre, Malanje
Archbishop Guire Poulard, Port-au-Prince
Archbishop Juan Alberto Puiggari, Paraná
Archbishop Johannes Maria Trilaksyanta Pujasumarta, Semarang
Archbishop Murilo Sebastião Ramos Krieger, São Salvador de Bahia
Archbishop Gonzalo Restrepo Restrepo, Manizales
Archbishop Hélio Adelar Rubert, Santa Maria
Archbishop Juda Thadaeus Ruwa’ichi, Mwanza
Archbishop Rémi Joseph Gustave Sainte-Marie, Lilongwe
Archbishop Jesús Rubén Salazar Gómez, Bogotá
Archbishop James Peter Sartain, Seattle
Archbishop Pedro Ercílio Simon, Passo Fundo
Archbishop William Slattery, Pretoria
Archbishop George Stack, Cardiff
Archbishop Zbignev Stankevics, Riga
Archbishop Fausto Gabriel Trávez Trávez, Quito
Archbishop Marjan Turnšek, Maribor
Archbishop Sergio Lasam Utleg, Tuguegarao
Archbishop Oscar Julio Vian Morales, Guatemala
Archbishop Lewis Zeigler, Monrovia
Five of these men, namely archbishops Barwa, N’Koue, Poulard, Pujasumarta and Zeigler, were unable to be in Rome for the ceremony. They will receive their pallia at a later date.
Photo credit: REUTERS/Tony Gentile