Highlights From Pope Benedict XVI's Motu Proprio On Charity

The following are some highlights from Pope Benedict XVI's recent motu proprio on Charity ("De Caritas ministranda"). The motu proprio is dated November 11, 2012 and takes effect on December 10, 2012.

Please Note: Paragraphs below may be combined and emphasis may be added. Reference numbers may be omitted.

* "In view of this, with the present Motu Proprio I intend to provide an organic legislative framework for the better overall ordering of the various organized ecclesial forms of the service of charity, which are closely related to the diaconal nature of the Church and the episcopal ministry. It is important, however, to keep in mind that 'practical activity will always be insufficient, unless it visibly expresses a love for man, a love nourished by an encounter with Christ'. In carrying out their charitable activity, therefore, the various Catholic organizations should not limit themselves merely to collecting and distributing funds, but should show special concern for individuals in need and exercise a valuable educational function within the Christian community, helping people to appreciate the importance of sharing, respect and love in the spirit of the Gospel of Christ. The Church’s charitable activity at all levels must avoid the risk of becoming just another form of organized social assistance."

* "The Church as an institution is not extraneous to those organized initiatives which represent a free expression of the concern of the baptized for individuals and peoples in need. The Church’s Pastors should always welcome these initiatives as a sign of the sharing of all the faithful in the mission of the Church; they should respect the specific characteristics and administrative autonomy which these initiatives enjoy, in accordance with their nature, as a manifestation of the freedom of the baptized. Alongside these, the Church’s authority has, on its own initiative, promoted specific agencies which provide institutionally for allocating donations made by the faithful, following suitable legal and administrative methods which allow for a more effective response to concrete needs. Nevertheless, to the extent that such activities are promoted by the Hierarchy itself, or are explicitly supported by the authority of the Church’s Pastors, there is a need to ensure that they are managed in conformity with the demands of the Church’s teaching and the intentions of the faithful, and that they likewise respect the legitimate norms laid down by civil authorities."

* "The faithful have the right to join in associations and to establish agencies to carry out specific charitable services, especially on behalf of the poor and suffering. To the extent that these are linked to the charitable service of the Church’s Pastors and/or intend to use for this purpose contributions made by the faithful, they must submit their own Statutes for the approval of the competent ecclesiastical authority and comply with the [indicated] norms."

* "In addition to observing the canonical legislation, the collective charitable initiatives to which this Motu Proprio refers are required to follow Catholic principles in their activity and they may not accept commitments which could in any way affect the observance of those principles."

* "It is the responsibility of the diocesan Bishop to ensure that in the activities and management of these agencies the norms of the Church’s universal and particular law are respected, as well as the intentions of the faithful who made donations or bequests for these specific purposes (cf. canons 1300 CIC and 1044 CCEO)."

* "It is the responsibility of the diocesan Bishop, as indicated by canons 394 § 1 CIC and 203 § 1 CCEO, to coordinate within his territory the different works of charitable service, both those promoted by the Hierarchy itself and those arising from initiatives of the faithful, without prejudice to their proper autonomy in accordance with their respective Statutes. In particular, he is to take care that their activities keep alive the spirit of the Gospel."

* "The agencies referred to in Article 1 § 1 are required to select their personnel from among persons who share, or at least respect, the Catholic identity of these works."

* "To ensure an evangelical witness in the service of charity, the diocesan Bishop is to take care that those who work in the Church’s charitable apostolate, along with due professional competence, give an example of Christian life and witness to a formation of heart which testifies to a faith working through charity. To this end, he is also to provide for their theological and pastoral formation, through specific curricula agreed upon by the officers of various agencies and through suitable aids to the spiritual life."

* "It is the duty of the diocesan Bishop and the respective parish priests to see that in this area the faithful are not led into error or misunderstanding; hence they are to prevent publicity being given through parish or diocesan structures to initiatives which, while presenting themselves as charitable, propose choices or methods at odds with the Church’s teaching."

* "It is the responsibility of the Bishop to supervise the ecclesiastical goods of the charitable agencies subject to his authority."

* "It is the duty of the diocesan Bishop to ensure that the proceeds of collections made in accordance with canons 1265 and 1266 CIC and canons 1014 and 1015 CCEO are used for their stated purposes [cf. canons 1267 CIC, 1016 CCEO]."

* "In particular, the diocesan Bishop is to ensure that charitable agencies dependent upon him do not receive financial support from groups or institutions that pursue ends contrary to Church’s teaching. Similarly, lest scandal be given to the faithful, the diocesan Bishop is to ensure that these charitable agencies do not accept contributions for initiatives whose ends, or the means used to pursue them, are not in conformity with the Church’s teaching."

* "In a particular way, the Bishop is to see that the management of initiatives dependent on him offers a testimony of Christian simplicity of life. To this end, he will ensure that salaries and operational expenses, while respecting the demands of justice and a necessary level of professionalism, are in due proportion to analogous expenses of his diocesan Curia."

* "The diocesan Bishop is obliged, if necessary, to make known to the faithful the fact that the activity of a particular charitable agency is no longer being carried out in conformity with the Church’s teaching, and then to prohibit that agency from using the name 'Catholic' and to take the necessary measures should personal responsibilities emerge."

* "The local ecclesiastical authority retains the full right to give permission for initiatives undertaken by Catholic agencies in areas of his jurisdiction, with due respect for canonical norms and the specific identity of the individual agencies. It is also the duty of the Bishop to ensure that the activities carried out in his Diocese are conducted in conformity with ecclesiastical discipline, either prohibiting them or adopting any measures needed in cases where that discipline is not respected."

[12/6/12]

Pope Benedict XVI Establishes Pontifical Academy for Latin

Pope Benedict XVI has established a new Pontifical Academy for Latin. The VIS announcement reads as follows...

Vatican City, 10 November 2012 (VIS) - By the Motu Proprio "Latina lingua" published today, Benedict XVI has established the Pontifical Academy for Latin, which will be part of the Pontifical Council for Culture. The new academy will be directed by a president assisted by a secretary, to be appointed by the Pope, and will comprise an academic council. It will supersede the foundation "Latinitas", established by Paul VI with the Chirograph "Romani Sermonis" of 30 June 1976.

"The Latin language", says the Pope in his Motu Proprio, "has always been held in high regard by the Catholic Church and the Roman pontiffs, who have promoted the knowledge and diffusion of the language by making it their own, able to universally transmit the message of the Gospel, as was authoritatively confirmed by my predecessor Blessed John XXIII in the Apostolic Constitution 'Veterum sapientia'.

"Since the Pentecost the Church has spoken and prayed in all languages known to humanity; however, the Christian communities of the first centuries made extensive use of Greek and Latin, languages of universal communication in the world in which they lived, thanks to which the novelty of the Word of Christ encountered the heritage of Hellenistic-Roman culture. After the fall of the western Roman empire the Church of Rome not only continued to use Latin, but in a certain sense also became its custodian and promoter in the theological and liturgical fields, as well as in education and the transmission of knowledge.

"In our times too, knowledge of Latin language and culture remains as necessary as ever for the study of the sources of numerous ecclesiastical disciplines including, among others, theology, liturgy, Patristics and canon law, as confirmed by Vatican Council II. Furthermore, the 'editio typica' of the liturgical books of the Roman Rite, the most important documents of the pontifical Magisterium and the most solemn Acts of the Roman pontiffs are written in Latin, precisely to emphasise the universal nature of the Church.

"However, in contemporary culture, within the context of a generalised deterioration in humanistic studies, we see the danger of an increasingly superficial knowledge of Latin, which may also be detected in the philosophical and theological studies of future priests. On the other hand, in our world in which science and technology are so prominent, we also find renewed interest in the Latin language and culture, and not only in those continents with Greco-Roman cultural roots. This interest seems particularly significant inasmuch as it is present not only in academic and institutional environments, but also involves young people and scholars from very different nations and traditions.

"There is therefore an apparent pressing need to encourage commitment to a greater knowledge and more competent use of Latin, in the ecclesial environment as well as in the world of culture at large. To give prominence and resonance to this effort, it is important to adopt teaching methods adapted to contemporary conditions, and to promote a network of relationships between academic institutions and among scholars with the aim of promoting the rich and varied heritage of Latin civilisation".

The Holy Father concludes by saying that, "in order to contribute to the achievement of these aims, and following in the wake of my venerated predecessors, with the present Motu Proprio I today establish the Pontifical Academy for Latin".

By this Motu Proprio the Pope approves the statute of the new academy "ad experimentum" for a five-year period.

Related: The Latin Language | Latin Mass & Catholic Tradition

[11/12/12]

NEWSFLASH: Two Saints Proclaimed Doctors of the Church

On October 7, 2012, Pope Benedict XVI proclaimed St. John of Avila and St. Hildegard of Bingen as Doctors of the Universal Church. St. John of Avila lived from 1500-1569, and St. Hildegard of Bingen lived from 1098-1179. There are now 35 Doctors of the Church.

Related: Doctors of the Church

[10/9/12]

MCS Newsflash: Our Newest Productivity App Has Been Featured In iPhone Life Magazine

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[8/20/12]

Re: Technical difficulties [UPDATED]

7/19/10 Update: The technical issues have been resolved. Thank you for your patience as we try to catch up.

7/16/10: Please note that we are experiencing technical difficulties with our equipment. Although the difficulties are on our end and do *not* directly affect the MyCatholicSource.com website, they do affect our ability to access the website. We hope to have matters resolved soon. In the meantime, all posting, e-mail, and other services may be delayed or unavailable. We regret any inconvenience.

MCS Newsflash: Our Second Productivity App Has Just Been Released

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[7/2/12]

Highlights From 'Norms Regarding the Manner of Proceeding in the Discernment of Presumed Apparitions or Revelations'

The following are some highlights from a 1978 document that was recently published by the Congregation for the Doctrine of the Faith. According to VIS, "The document was approved by Pope Paul VI and issued by the congregation in 1978 though it was not then officially published as it was principally intended as a direct aid for the pastors of the Church."

Please Note: Emphasis may be added to text below. Also note that paragraphs below may be combined & some punctuation may be changed from the original.

* "Today, more than in the past, news of these apparitions is diffused rapidly among the faithful thanks to the... mass media. Moreover, the ease of going from one place to another fosters frequent pilgrimages, so that Ecclesiastical Authority should discern quickly about the merits of such matters. On the other hand, modern mentality and the requirements of critical scientific investigation render it more difficult, if not almost impossible, to achieve with the required speed the judgements that in the past concluded the investigation of such matters ('constat de supernaturalitate, non constat de supernaturalitate')"

* "When Ecclesiastical Authority is informed of a presumed apparition or revelation, it will be its responsibility: a) first, to judge the fact according to positive and negative criteria; b) then, if this examination results in a favourable conclusion, to permit some public manifestation of cult or of devotion, overseeing this with great prudence (equivalent to the formula, 'for now, nothing stands in the way') ('pro nunc nihil obstare'). c) finally, in light of time passed and of experience, with special regard to the fecundity of spiritual fruit generated from this new devotion, to express a judgement regarding the authenticity and supernatural character if the case so merits"

* "Positive Criteria (for judging, at least with probability, the character of the presumed apparitions or revelations): a) Moral certitude, or at least great probability of the existence of the fact, acquired by means of a serious investigation; b) Particular circumstances relative to the existence and to the nature of the fact, that is to say: 1. Personal qualities of the subject or of the subjects (in particular, psychological equilibrium, honesty and rectitude of moral life, sincerity and habitual docility towards Ecclesiastical Authority, the capacity to return to a normal regimen of a life of faith, etc.); 2. As regards revelation: true theological and spiritual doctrine and immune from error; 3. Healthy devotion and abundant and constant spiritual fruit (for example, spirit of prayer, conversion, testimonies of charity, etc.)."

* "Negative Criteria (for judging, at least with probability, the character of the presumed apparitions or revelations): a) Manifest error concerning the fact; b) Doctrinal errors attributed to God Himself, or to the Blessed Virgin Mary, or to some saint in their manifestations, taking into account however the possibility that the subject might have added, even unconsciously, purely human elements or some error of the natural order to an authentic supernatural revelation; c) Evidence of a search for profit or gain strictly connected to the fact; d) Gravely immoral acts committed by the subject or his or her followers when the fact occurred or in connection with it; e) Psychological disorder or psychopathic tendencies in the subject, that with certainty influenced on the presumed supernatural fact, or psychosis, collective hysteria or other things of this kind."

* "If, on the occasion of a presumed supernatural fact, there arises in a spontaneous way among the faithful a certain cult or some devotion, the competent Ecclesiastical Authority has the serious duty of looking into it without delay and of diligently watching over it. If the faithful request it legitimately (that is, in communion with the pastors, and not prompted by a sectarian spirit), the competent Ecclesiastical Authority can intervene to permit or promote some form of cult or devotion, if, after the application of the above criteria, nothing stands in the way. They must be careful that the faithful do not interpret this practice as approval of the supernatural nature of the fact on the part of the Church."

* "By reason of its doctrinal and pastoral task, the competent Authority can intervene 'motu proprio' and indeed must do so in grave circumstances, for example in order to correct or prevent abuses in the exercise of cult and devotion, to condemn erroneous doctrine, to avoid the dangers of a false or unseemly mysticism, etc."

* "In doubtful cases that clearly do not put the good of the Church at risk, the competent Ecclesiastical Authority is to refrain from any judgement and from any direct action (because it can also happen that, after a certain period of time, the presumed supernatural fact falls into oblivion); it must not however cease from being vigilant by intervening if necessary, with promptness and prudence"

* "It is up to the Sacred Congregation (for the Doctrine of the Faith) to intervene motu proprio in graver cases, especially if the matter affects the larger part of the Church, always after having consulted the Ordinary and even, if the situation requires, the Conference of Bishops."

Related: Apparitions (Topic Page) | Marian Apparitions at Medjugorje: True or False?

[5/29/12]

MCS Newsflash: Sign Up Today For Our Fourth Annual Rosary Week!

The online signup sheet for our Fourth Annual Rosary Week is now ready. Please sign up today at www.MyCatholicSource.com/RosaryWeek. For more information concerning Rosary Week, please click here.

Thank you for your participation!

[5/11/12]

Renewal of the Leadership Conference of Women Religious: It's About Time!

The Congregation for the Doctrine of the Faith (CDF) recently published its doctrinal assessment of the Leadership Conference of Women Religious (LCWR), "the nation's largest umbrella group for Roman Catholic sisters" whose members are said to represent "about 95 percent of 67,000 sisters in the U.S." The LCWR is notable for liberalism, dissent, radical feminism, anti-clericalism, paganism, New Age practices, witchcraft, and for talk of being "post-Christian" & "moving beyond the Church, even beyond Jesus". The following are some highlights from the CDF's assessment of the LCWR...

Please Note: Emphasis may be added to text below. Also note that paragraphs below may be combined & some punctuation may be changed from the original.

* "While recognizing that this doctrinal Assessment concerns a particular conference of major superiors and therefore does not intend to offer judgment on the faith and life of Women Religious in the member Congregations which belong to that conference, nevertheless the Assessment reveals serious doctrinal problems which affect many in Consecrated Life. On the doctrinal level, this crisis is characterized by a diminution of the fundamental Christological center and focus of religious consecration which leads, in turn, to a loss of a 'constant and lively sense of the Church' among some Religious"

* "The decision of the Congregation for the Doctrine of the Faith (CDF) to undertake a doctrinal Assessment of the Leadership Conference of Women Religious (LCWR) was communicated to the LCWR Presidency during their meeting with Cardinal William Levada in Rome on April 8, 2008. At that meeting, three major areas of concern were given as motivating the CDF’s decision to initiate the Assessment: [1] Addresses at the LCWR Assemblies. Addresses given during LCWR annual Assemblies manifest problematic statements and serious theological, even doctrinal errors. The Cardinal offered as an example specific passages of Sr. Laurie Brink’s address about some Religious 'moving beyond the Church' or even beyond Jesus. This is a challenge not only to core Catholic beliefs; such a rejection of faith is also a serious source of scandal and is incompatible with religious life. Such unacceptable positions routinely go unchallenged by the LCWR, which should provide resources for member Congregations to foster an ecclesial vision of religious life, thus helping to correct an erroneous vision of the Catholic faith as an important exercise of charity... [2] Policies of Corporate Dissent. The Cardinal spoke of this issue in reference to letters the CDF received from 'Leadership Teams' of various Congregations, among them LCWR Officers, protesting the Holy See’s actions regarding the question of women’s ordination and of a correct pastoral approach to ministry to homosexual persons, e.g. letters about New Ways Ministry’s conferences. The terms of the letters suggest that these sisters collectively take a position not in agreement with the Church’s teaching on human sexuality. It is a serious matter when these Leadership Teams are not providing effective leadership and example to their communities, but place themselves outside the Church’s teaching. [3] Radical Feminism. The Cardinal noted a prevalence of certain radical feminist themes incompatible with the Catholic faith in some of the programs and presentations sponsored by the LCWR, including theological interpretations that risk distorting faith in Jesus and his loving Father who sent his Son for the salvation of the world. Moreover, some commentaries on 'patriarchy' distort the way in which Jesus has structured sacramental life in the Church; others even undermine the revealed doctrines of the Holy Trinity, the divinity of Christ, and the inspiration of Sacred Scripture."

* "On June 25, 2010, Bishop Blair presented further documentation on the content of the LCWR’s Mentoring Leadership Manual and also on the organizations associated with the LCWR, namely Network and The Resource Center for Religious Institutes. The documentation reveals that, while there has been a great deal of work on the part of LCWR promoting issues of social justice in harmony with the Church’s social doctrine, it is silent on the right to life from conception to natural death... Further, issues of crucial importance to the life of Church and society, such as the Church’s Biblical view of family life and human sexuality, are not part of the LCWR agenda in a way that promotes Church teaching. Moreover, occasional public statements by the LCWR that disagree with or challenge positions taken by the Bishops, who are the Church’s authentic teachers of faith and morals, are not compatible with its purpose."

* "All of the documentation from the doctrinal Assessment including the LCWR responses was presented to the Ordinary Session of the Cardinal and Bishop Members of the CDF on January 12, 2011. The decision of that Ordinary Session was: 1) The current doctrinal and pastoral situation of the LCWR is grave and a matter of serious concern, also given the influence the LCWR exercises on religious Congregations in other parts of the world; 2) After the currently-ongoing Visitation of religious communities of women in the United States is brought to a conclusion, the Holy See should intervene with the prudent steps necessary to effect a reform of the LCWR; 3) The Congregation for the Doctrine of the Faith will examine the various forms of canonical intervention available for the resolution of the problematic aspects present in the LCWR. The Holy Father, Pope Benedict XVI, in an Audience granted to the Prefect of the Congregation for the Doctrine of the Faith, Cardinal William Joseph Levada, on January 14, 2011, approved the decisions of the Ordinary Session of the Congregation, and ordered their implementation."

* "One of the principal means by which the LCWR promotes its particular vision of religious life is through the annual Assemblies it sponsors. During the Assessment process, Bishop Blair, in his letter of May 11, 2009, presented the LCWR Presidency with a study and doctrinal evaluation of keynote addresses, presidential addresses, and Leadership Award addresses over a 10 year period. This study found that the talks, while not scholarly theological discourses per se, do have significant doctrinal and moral content and implications which often contradict or ignore magisterial teaching."

* "Several of the addresses at LCWR conferences present a vision or description of religious life that does not conform to the faith and practice of the Church. Since the LCWR leadership has offered no clarification about such statements, some might infer that such positions are endorsed by them. As an entity approved by the Holy See for the coordination and support of religious Communities in the United States, LCWR also has a positive responsibility for the promotion of the faith and for providing its member Communities and the wider Catholic public with clear and persuasive positions in support of the Church’s vision of religious life. Some speakers claim that dissent from the doctrine of the Church is justified as an exercise of the prophetic office. But this is based upon a mistaken understanding of the dynamic of prophecy in the Church: it justifies dissent by positing the possibility of divergence between the Church’s magisterium and a 'legitimate' theological intuition of some of the faithful. 'Prophecy,' as a methodological principle, is here directed at the Magisterium and the Church’s pastors, whereas true prophecy is a grace which accompanies the exercise of the responsibilities of the Christian life and ministries within the Church, regulated and verified by the Church’s faith and teaching office. Some of the addresses at LCWR-sponsored events perpetuate a distorted ecclesiological vision, and have scant regard for the role of the Magisterium as the guarantor of the authentic interpretation of the Church’s faith."

* "The analysis of the General Assemblies, Presidential Addresses, and Occasional Papers reveals, therefore, a two-fold problem. The first consists in positive error (i.e. doctrinally problematic statements or formal refutation of Church teaching found in talks given at LCWR-sponsored conferences or General Assemblies). The second level of the problem concerns the silence and inaction of the LCWR in the face of such error, given its responsibility to support a vision of religious life in harmony with that of the Church and to promote a solid doctrinal basis for religious life. With this Assessment, the CDF intends to assist the LCWR in placing its activity into a wider context of religious life in the universal Church in order to foster a vision of consecrated life consistent with the Church’s teaching."

* "The program for new Superiors and Formators of member Communities and other resources provided to these Communities is an area in which the LCWR exercises an influence. The doctrinal Assessment found that many of the materials prepared by the LCWR for these purposes (Occasional Papers, Systems Thinking Handbook) do not have a sufficient doctrinal foundation. These materials recommend strategies for dialogue, for example when sisters disagree about basic matters of Catholic faith or moral practice, but it is not clear whether this dialogue is directed towards reception of Church teaching."

* "The Final Report of the Apostolic Visitation of Religious Communities of Women in the United States (July, 2011) found that the formation programs among several communities that belong to the LCWR did not have significant doctrinal content but rather were oriented toward professional formation regarding particular issues of ministerial concern to the Institute. Other programs reportedly stressed their own charism and history, and/or the Church’s social teaching or social justice in general, with little attention to basic Catholic doctrine"

* "[I]t is clear that greater emphasis needs to be placed both on the relationship of the LCWR with the Conference of Bishops, and on the need to provide a sound doctrinal foundation in the faith of the Church as they 'work to achieve more fully the purpose of the individual institutes.' Therefore in order to implement a process of review and conformity to the teachings and discipline of the Church, the Holy See, through the Congregation for the Doctrine of the Faith, will appoint an Archbishop Delegate, assisted by two Bishops, for review, guidance and approval, where necessary, of the work of the LCWR. The Delegate will report to the CDF, which will inform and consult with the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life and the Congregation for Bishops."

* "The mandate of the Delegate is to include the following: 1) To revise LCWR Statutes to ensure greater clarity about the scope of the mission and responsibilities of this conference of major superiors. The revised Statutes will be submitted to the Holy See for approval by the CICLSAL. 2) To review LCWR plans and programs, including General Assemblies and publications, to ensure that the scope of the LCWR’s mission is fulfilled in accord with Church teachings and discipline. In particular: Systems Thinking Handbook will be withdrawn from circulation pending revision, LCWR programs for (future) Superiors and Formators will be reformed, Speakers/presenters at major programs will be subject to approval by Delegate. 3) To create new LCWR programs for member Congregations for the development of initial and ongoing formation material that provides a deepened understanding of the Church’s doctrine of the faith. 4) To review and offer guidance in the application of liturgical norms and texts. For example: The Eucharist and the Liturgy of the Hours will have a place of priority in LCWR events and programs. 5) To review LCWR links with affiliated organizations, e.g. Network and Resource Center for Religious Life."

* "The mandate of the Delegate will be for a period of up to five years, as deemed necessary. In order to ensure the necessary liaison with the USCCB (in view of Can. 708), the Conference of Bishops will be asked to establish a formal link (e.g. a committee structure) with the Delegate and Assistant Delegate Bishops. In order to facilitate the achievement of these goals, the Delegate is authorized to form an Advisory Team (clergy, women Religious, and experts) to assist in the work of implementation. It will be the task of the Archbishop Delegate to work collaboratively with the officers of the LCWR to achieve the goals outlined in this document, and to report on the progress of this work to the Holy See. Such reports will be reviewed with the Delegate at regular interdicasterial meetings of the CDF and the CICLSAL."

Related Articles: LCWR annual meeting is true to form (8/09) | LCWR investigation already a success? (8/09) | Catholic Humor? (8/09) | More from those docile religious sisters (8/09) | Rebellious women religious (7/09)

Also See: Top Reasons Why Women Can't Be Priests | Catholic Teachings on Homosexuality (Topic Page) | Catholic Teachings on Contraception [Topic Page]

[4/19/12]

MCS Newsflash: Our First Productivity App Has Just Been Released [Updated]

Our first productivity app, Just Checkin' In, has just been released and is now available on the App Store. Use Just Checkin' In to quickly & easily stay in touch with friends, family, co-workers and more - even during those busy moments. This app is priced at only $1.99 and proceeds may benefit MyCatholicSource.com. Please download this useful app today!

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3/15/12 Update: An Android ™ version of Just Checkin' In has now been released. For more information, please visit MyCatholicSource.com/Android

[2/23/12, updated 3/15/12]

MCS Newsflash: Our First Android App Is Now Available For Download

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[2/3/12]