Archive for the ‘faith’ Category

On Being Children

January 25, 2012
“Each One of Us Is Willed, Is Loved by God”

VATICAN CITY, JAN. 9, 2012 (Zenit.org).- Here is a translation of the address Benedict XVI gave Sunday before and after praying the midday Angelus with those gathered in St. Peter’s Square.

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Dear brothers and sisters!

Today we celebrate the feast of the Baptism of the Lord. This morning I conferred the sacrament of baptism on 16 children, and in connection with this I would like to propose a brief reflection on our being children (“figli”) of God. First of all let us begin with our simply being children: this is the fundamental condition that we all have in common. Not all of us are parents but we are all certainly children. Coming into the world is never a choice, we are not asked if we want to be born. But during life, we can freely develop an attitude toward this life: we can receive it as a gift and, in a certain sense, “become” that which we already are: we can become children. This transformation marks a point of maturity in our being and in our relationship with our parents, which fills us with gratitude. It is a transformation that renders us, too, capable of being parents ourselves, not biologically but morally.

We are children in our relationship to God also. God is at the origin of the existence of every creature, and he is Father of every human being in a unique way: God has with him or her a special, personal relationship. Each one of us is willed, is loved by God. And in this relationship with God as well we can, so to say, be “reborn,” that is, become what we are. This happens through faith, through a profound and personal “yes” to God as origin and foundation of our existence. With this “yes” I receive life as a gift of the Father who is in heaven, a Parent whom I do not see but in whom I believe and in the depths of my heart feel to be my Father and the Father of all my brothers in humanity, an immensely good and faithful Father.

Upon what is this faith in God the Father based? It is based upon Jesus Christ: his person and his story reveal the Father to us, he makes him known to us, insofar as this is possible in this world. Believing that Jesus is the Christ, the Son of God, leads us to be “reborn from above,” that is, from God, who is Love (cf. John 3:3). And let us recall again that no one makes himself a human being: we are born without our doing anything, the passivity of our bein
g born precedes the activity of our doing. The same is true in regard to being Christian: no one can make himself a Christian by his own will alone; being Christian also precedes our doing: we must be reborn in a new birth. St. John: “To those who received him he gave the power to become children of God” (John 1:12). This is the meaning of the sacrament of baptism; baptism is this new birth that precedes our doing. With our faith we can encounter Christ, but only he can make us Christians and give our will, our desire, an answer, the dignity, the power — which we do not have ourselves — of becoming children of God.

Dear friends, this Sunday of the Lord’s baptism concludes the Christmas season. Let us give thanks to God for this great mystery, which is a source of regeneration for the Church and the whole world. God made himself the son of man so that man might become son of God. Let us restore, therefore, the joy of being children: as men and as Christians; born and reborn to a new divine existence: born from the love of a father and a mother, and reborn in the love of God, through baptism. We ask the Virgin Mary, Mother of Christ and of all those who believe in him, to help us live truly as children of God, not by words, or not by words alone, but by deeds. St. John further writes: “This is his commandment: that we believe in the name of his Son Jesus Christ and that we love one another, according to the precept that he gave us” (1 John 3:23).

 

I am happy to greet all the English-speaking pilgrims and visitors present for this Angelus prayer. In today’s feast, the Baptism of Jesus, God the Father bears witness to his only-begotten Son, and the Holy Spirit anoints him for his imminent public ministry. Let us ask for the courage to be always faithful to the life of communion with the Holy Trinity which we received in Baptism. May God bless all of you abundantly!

 

I wish everyone a good Sunday and, again, every good thing for the year that has just begun. Have a good Sunday and a happy New Year. Best wishes! Thank you!

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On St. John Chrysostom’s Antioch Years

November 20, 2008

“His Is an Exquisitely Pastoral Theology”

VATICAN CITY, SEPT. 19, 2007 (Zenit.org).- Here is a translation of the address Benedict XVI delivered today at the general audience in St. Peter’s Square. The reflection focused on St. John Chrysostom.

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Dear brothers and sisters,

This year marks the 16th centenary of the death of St. John Chrysostom (407-2007). John of Antioch was called Chrysostom, “golden-mouthed,” for his eloquence. It could be said he is still alive today through his written works. An anonymous copyist wrote that his works “go across the globe like lighting.” His writings enable us — as they did for the faithful of his time, who were repeatedly deprived of him because of his exiles — to live with his books, despite his absence. This was the advice he himself gave in one of his letters written from exile (cf. “To Olympia, Letter” 8:45).

Born around the year 349 in Antioch in Syria (modern-day Antakya, in south Turkey), he carried out his priestly ministry for about 11 years. In 397, he was appointed bishop of Constantinople. He exercised the episcopal ministry in the capital of the empire, before his two exiles which happened within a few years of each other, between 403 and 407. Today we limit ourselves to considering Chrysostom’s years in Antioch.

Orphaned by his father at a young age, he lived with his mother, Anthusa, who instilled in him an exquisite human sensitivity and a profound Christian faith. He completed his elementary and higher studies, crowned by courses in philosophy and rhetoric. Libanius, a pagan, was his teacher. At his school, John became the greatest orator of late Ancient Greece. Baptized in 368 and formed in the ecclesiastical life by Bishop Meletius, he was ordained as a lector by him in 371. This marked Chrysostom’s official entrance into the ecclesiastical “cursus.” He attended, from 367-372, the “Asceterium,” a kind of seminary in Antioch, together with a group of young men, some of whom later became bishops, under the guidance of the famous exegete Diodorus of Tarsus, who taught John historical-literal exegesis, characteristic of the Antiochian tradition.

He retreated for four years among the hermitages on nearby Mount Silpius. And then he continued his retreat for another two years, living alone in a grotto under the guidance of an “elder.” During that time he dedicated himself entirely to meditating on “the laws of Christ,” the Gospels and especially Paul’s letters. Falling ill, he found it impossible to take care of himself, and therefore he returned to the Christian community of Antioch (cf. Palladium, “Life” 5).

The Lord — a biographer explains — intervened at the right time to enable John to follow his true vocation. In effect, he himself would write that if he had to choose between the crosses of governing the Church or the tranquility of the monastic life, he would have preferred pastoral service a thousand times over (cf. “On the Priesthood,” 6:7): Chrysostom felt called to this.

And here we see the decisive turning point of his vocation story: full-time pastor of souls! Intimacy with the Word of God, cultivated during the years in the hermitage, matured in him the irresistible urgency to preach the Gospel, to give to others what he received during years of meditation. The ideal missionary was thus launched, a soul afire, into pastoral care.

Between 378 and 379 he returned to the city. Ordained a deacon in 381 and a priest in 386, he became a celebrated preacher in the churches of his city. He gave homilies against the Arians, followed by those commemorating the martyrs of Antioch and others on principal liturgical feasts: constituting a great teaching of faith in Christ, in light of his saints.

The year 387 was John’s “heroic year,” the so-called statue revolt. The people knocked down the imperial statues, as a sign of protest against tax increases. During those days of Lent and anguish because of the emperor’s punishments, he gave his 22 vibrant “Homilies on Statues,” directed toward penance and conversion. What followed was a period of serene pastoral care (387-397).

Chrysostom is counted among the most prolific Fathers, having written 17 treatises, 700 authentic homilies, commentaries on Matthew and Paul (Letters to the Romans, to the Corinthians, to the Ephesians and to the Hebrews), and 241 letters. He was not a speculative theologian. However he transmitted the traditional and certain doctrine of the Church in an age of theological controversies caused above all by Arianism, that is, by the negation of Christ’s divinity. He is therefore a trustworthy witness of the dogmatic development of the Church in the fourth-fifth century.

His is an exquisitely pastoral theology, in which there is constant concern for the coherence between the thought expressed by the word and lived existence. It is this, in particular, the common thread of the splendid catecheses, with which he prepared the catechumens to receive baptism. Just before he died, he wrote that man’s value is found in the “exact knowledge of true doctrine and in rectitude of life” (“Letter From Exile”). The two things, knowledge of the truth and rectitude of life, go together: Knowledge must become life. Every one of his discourses aimed at developing in the faithful the exercise of intelligence, of true reason, in order to understand and put into practice moral needs and precepts of the faith.

John Chrysostom tried to assist, through his writings, the integral development of the person, in the physical, intellectual and religious dimension. The various phases of growth are comparable to as many seas in an immense ocean.

“The first of these seas is infancy” (Homily 81:5 “On the Gospel of Matthew”). Therefore “in this first stage inclinations to vice and virtue begin to show.” That is why God’s law must be impressed on the soul from the beginning “as on a table of wax” (Homily 3:1 “On the Gospel of John”). In fact this is the most important age. We must be aware how important it is that in this first phase of life the major orientations that give the right perspective to existence truly enter into man. Chrysostom therefore recommends: “From a very young age, arm children with spiritual weapons, and teach them to make the sign of the cross on their foreheads” (Homily 12:7 “On the First Letter to the Corinthians”).

Then follows adolescence and boyhood: “The sea of adolescence follows that of childhood, where violent winds blow … because concupiscence grows within us” (Homily 81:5 “On the Gospel of Matthew”).

Lastly there is engagement and marriage: “After boyhood comes the age of maturity, in which the duties of family life abound: It is the time to look for a wife” (ibid). He recalls the goals of marriage, enriching them — with an appeal to the virtue of temperance — with a rich tapestry of personalized relationships. Spouses who are well prepared block, in this way, the road to divorce: Everything is carried out joyfully and one can educate their children to virtue. When the first child is born, this is “like a bridge; the three become one flesh, so that the child links the two parts (Homily 12:5 “On the Letter to the Colossians”), and the three make up “one family, a little Church” (Homily 20:6 “On the Letter to the Ephesians”).

Chrysostom’s preaching took place regularly during the liturgy, the “place” in which the community is built up by the word and the Eucharist. Here the assembly, gathered together, expresses the only Church (Homily 8:7 “On the Letter to the Romans”), the same word is addressed to everyone in every place (Homily 24:2 “On the First Letter to the Corinthians”), and the Eucharistic Communion becomes an efficacious sign of unity (Homily 32:7 “On the Gospel of St. Matthew”).

His pastoral project was inserted into the life of the Church, in which the lay faithful, through baptism, assume the priestly, kingly and prophetic office. To the lay faithful he said: “Baptism also makes you king, priest and prophet” (Homily 3:5 “On the Second Letter to the Corinthians”). From this comes the Church’s fundamental task of mission, because each one in some way is responsible for the salvation of others: “This is the principle of our social life … to think not just of ourselves!” (Homily 9:2 “On Genesis”). Everything takes place between these two poles: the big Church and the “little Church,” the family, in a reciprocal relationship.

As you can see, dear brothers and sisters, this lesson of Chrysostom on the authentically Christian presence of the lay faithful in the family and in society, is important today more than ever. Let us pray that the Lord render us docile to the lessons of this great teacher of the faith.

[Translation by ZENIT]

[At the end of the audience, the Pope greeted pilgrims in several languages. In English, he said:]

Dear Brothers and Sisters,

Our catechesis today focuses on a great orator of the early Church, Saint John Chrysostom: the “golden-mouthed”. After his schooling in Antioch, Saint John went into the desert to meditate on the “law of Christ”. Illness forced him to return to the city, where he heard the Lord calling him to full-time pastoral service. Years of prayer had prepared him to preach the Word of God with tremendous power and persuasion. Chrysostom constantly strove to connect Christian doctrine to daily living, emphasizing life-long human development in a person’s physical, intellectual and religious dimensions. Fundamental to this is the first phase when parents must firmly impress God’s law upon their children’s souls. Young people will thus be strengthened to confront the “storms” of adolescence when they must learn to temper concupiscence and eventually to assume the duties of marriage. Indeed, Saint John taught that the family is a “little Church” within the wider ecclesial community. Consequently, each of us has a responsibility for the salvation of those around us. Through the intercession of this saintly Bishop, may we generously embrace this and all our responsibilities in the Church and in society.

I extend a cordial welcome to the English-speaking pilgrims present at today’s audience, including groups from Viet Nam, India and Nigeria. I also greet the Catholic and Greek Orthodox pilgrims from the United States. May God bless all of you!

 

 



Papal Address at Vespers

November 1, 2008

 

A Reflection on the Evangelical Counsels

VIENNA, Austria, SEPT. 10, 2007 (Zenit.org).- Here is a Vatican translation of Benedict XVI’s Saturday address at the celebration of vespers at the Shrine of Mariazell.

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VESPERS WITH PRIESTS, RELIGIOUS, DEACONS AND SEMINARIANS
ADDRESS OF HIS HOLINESS BENEDICT XVI

Shrine of Mariazell
Saturday, 8 September 2007

Venerable and dear Brothers in the Priestly Ministry,
Dear Men and Women of Consecrated Life,
Dear Friends,

We have come together in the venerable Basilica of our Magna Mater Austriae in Mariazell. For many generations people have come to pray here to obtain the help of the Mother of God. We too are doing the same today. We want to join Mary in praising God’s immense goodness and in expressing our gratitude to the Lord for all the blessings we have received, especially the great gift of the faith. We also wish to commend to Mary our heartfelt concerns: to beg her protection for the Church, to invoke her intercession for the gift of worthy vocations for Dioceses and religious communities, to implore her assistance for families and her merciful prayers for all those longing for freedom from sin and for the grace of conversion, and, finally, to entrust to Mary’s maternal care our sick and our elderly. May the great Mother of Austria and of Europe bring all of us to a profound renewal of faith and life!

Dear friends, as priests, and as men and women religious, you are servants of the mission of Jesus Christ. Just as two thousand years ago Jesus called people to follow him, today too young men and women are setting out at his call, attracted by him and moved by a desire to devote their lives to serving the Church and helping others. They have the courage to follow Christ, and they want to be his witnesses. Being a follower of Christ is full of risks, since we are constantly threatened by sin, lack of freedom and defection. Consequently, we all need his grace, just as Mary received it in its fullness. We learn to look always, like Mary, to Christ, and to make him our criterion and measure. Thus we can participate in the universal saving mission of the Church, of which he is the head. The Lord calls priests, religious and lay people to go into the world, in all its complexity, and to cooperate in the building up of God’s Kingdom. They do this in a great variety of ways: in preaching, in building communities, in the different pastoral ministries, in the practical exercise of charity, in research and scientific study carried out in an apostolic spirit, in dialogue with the surrounding culture, in promoting the justice willed by God and, in no less measure, in the recollected contemplation of the triune God and the common praise of God in their communities.

The Lord invites you to join the Church “on her pilgrim way through history”. He is inviting you to become pilgrims with him and to share in his life which today too includes both the way of the Cross and the way of the Risen One through the Galilee of our existence. But he remains always one and the same Lord who, through the one Baptism, calls us to the one faith. Taking part in his journey thus means both things: the dimension of the Cross — with failure, suffering, misunderstanding and even contempt and persecution — , but also the experience of profound joy in his service and of the great consolation born of an encounter with him. Like the Church, individual parishes, communities and all baptized Christians find in their experience of the crucified and risen Christ the source of their mission.

At the heart of the mission of Jesus Christ and of every Christian is the proclamation of the Kingdom of God. Proclaiming the Kingdom in the name of Christ means for the Church, for priests, men and women religious, and for all the baptized, a commitment to be present in the world as his witnesses. The Kingdom of God is really God himself, who makes himself present in our midst and reigns through us. The Kingdom of God is built up when God lives in us and we bring God into the world. You do so when you testify to a “meaning” rooted in God’s creative love and opposed to every kind of meaninglessness and despair. You stand alongside all those who are earnestly striving to discover this meaning, alongside all those who want to make something positive of their lives. By your prayer and intercession, you are the advocates of all who seek God, who are journeying towards God. You bear witness to a hope which, against every form of hopelessness, silent or spoken, points to the fidelity and the loving concern of God. Hence you are on the side of those who are crushed by misfortune and cannot break free of their burdens. You bear witness to that Love which gives itself for humanity and thus conquered death. You are on the side of all who have never known love, and who are no longer able to believe in life. And so you stand against all forms of injustice, hidden or apparent, and against a growing contempt for man. In this way, dear brothers and sisters, your whole life needs to be, like that of John the Baptist, a great, living witness to Jesus Christ, the Son of God incarnate. Jesus called John “a burning and shining lamp” (Jn 5:35). You too must be such lamps! Let your light shine in our society, in political and economic life, in culture and research. Even if it is only a flicker amid so many deceptive lights, it nonetheless draws its power and splendour from the great Morning Star, the Risen Christ, whose light shines brilliantly — wants to shine brilliantly through us — and will never fade.

Following Christ — we want to follow him — following Christ means taking on ever more fully his mind and his way of life; this is what the Letter to the Philippians tells us: “Let the same mind be in you that was in Christ!” (cf. 2:5). “To Look to Christ” is the theme of these days. In looking to him, the great Teacher of life, the Church has discerned three striking features of Jesus’ basic attitude. These three features — with the Tradition we call them the “evangelical counsels” — have become the distinctive elements of a life committed to the radical following of Christ: poverty, chastity and obedience. Let us reflect now briefly on them.

Jesus Christ, who was rich with the very richness of God, became poor for our sake, as Saint Paul tells us in the Second Letter to the Corinthians (cf. 8:9); this is an unfathomable statement, one to which we should always return for further reflection. And in the Letter to the Philippians we read: He emptied himself; he humbled himself and became obedient even to death on a Cross (cf. 2:6ff.) The one who himself became poor, called the poor “blessed”. Saint Luke, in his version of the Beatitudes, makes us understand that this statement — calling the poor blessed — certainly refers to the poor, the truly poor, in Israel at that time, where a sharp distinction existed between rich and poor. But Saint Matthew, in his version of the Beatitudes, explains to us that material poverty alone is not enough to ensure God’s closeness, since the heart can be hard and filled with lust for riches. Matthew — like all of Scripture — lets us understand that in any case God is particularly close to the poor. So it becomes evident: in the poor Christians see the Christ who awaits them, who awaits their commitment. Anyone who wants to follow Christ in a radical way must renounce material goods. But he or she must live this poverty in a way centred on Christ, as a means of becoming inwardly free for their neighbour. For all Christians, but especially for us priests, and for religious, both as individuals and in community, the issue of poverty and the poor must be the object of a constant and serious examination of conscience. In our own situation, in which we are not badly off, we are not poor, I think that we ought to reflect particularly on how we can live out this calling in a sincere way. I would like to recommend it for your — for our — examination of conscience.

To understand correctly the meaning of chastity, we must start with its positive content. Once again, we find this only by looking to Christ. Jesus’ life had a two-fold direction: he lived for the Father and for others. In sacred Scripture we see Jesus as a man of prayer, one who spends entire nights in dialogue with the Father. Through his prayer, he made his own humanity, and the humanity of us all, part of his filial relation to the Father. This dialogue with the Father thus became a constantly-renewed mission to the world, to us. Jesus’ mission led him to a pure and unreserved commitment to men and women. Sacred Scripture shows that at no moment of his life did he betray even the slightest trace of self-interest or selfishness in his relationship with others. Jesus loved others in the Father, starting from the Father — and thus he loved them in their true being, in their reality. Entering into these sentiments of Jesus Christ — in this total communion with the living God and in this completely pure communion with others, unreservedly at their disposition — this entering into the mind of Christ inspired in Paul a theology and a way of life consonant with Jesus’ words about celibacy for the Kingdom of heaven (cf. Mt 19:12). Priests and religious are not aloof from interpersonal relationships. Chastity, on the contrary, means — and this is where I wished to start — an intense relationship; it is, positively speaking, a relationship with the living Christ and, on the basis of that, with the Father. Consequently, by the vow of celibate chastity we do not consecrate ourselves to individualism or a life of isolation; instead, we solemnly promise to put completely and unreservedly at the service of God’s Kingdom — and thus at the service of others – the deep relationships of which we are capable and which we receive as a gift. In this way priests and religious become men and women of hope: staking everything on God and thus showing that God for them is something real, they open up a space for his presence — the presence of God’s Kingdom — in our world. Dear priests and religious, you have an important contribution to make: amid so much greed, possessiveness, consumerism and the cult of the individual, we strive to show selfless love for men and women. We are living lives of hope, a hope whose fulfilment we leave in God’s hands, because we believe that he will fulfil it. What might have happened had the history of Christianity lacked such outstanding figures and examples? What would our world be like, if there were no priests, if there were no men and women in religious congregations and communities of consecrated life — people whose lives testify to the hope of a fulfilment beyond every human desire and an experience of the love of God which transcends all human love? Precisely today, the world needs our witness.

We now come to obedience. Jesus lived his entire life, from the hidden years in Nazareth to the very moment of his death on the Cross in listening to the Father, in obedience to the Father. We see this in an exemplary way at Gethsemane. “Not my will, but yours be done”. In this prayer Jesus takes up into his filial will the stubborn resistance of us all, and transforms our rebelliousness into his obedience. Jesus was a man of prayer. But at the same time he was also someone who knew how to listen and to obey: he became “obedient unto death, even death on a cross” (Phil 2:8). Christians have always known from experience that, in abandoning themselves to the will of the Father, they lose nothing, but instead discover in this way their deepest identity and interior freedom. In Jesus they have discovered that those who lose themselves find themselves, and those who bind themselves in an obedience grounded in God and inspired by the search for God, become free. Listening to God and obeying him has nothing to do with external constraint and the loss of oneself. Only by entering into God’s will do we attain our true identity. Our world today needs the testimony of this experience precisely because of its desire for “self-realization” and “self-determination”.

Romano Guardini relates in his autobiography how, at a critical moment on his journey, when the faith of his childhood was shaken, the fundamental decision of his entire life — his conversion — came to him through an encounter with the saying of Jesus that only the one who loses himself finds himself (cf. Mk 8:34ff.; Jn 12:25); without self-surrender, without self-loss, there can be no self-discovery or self-realization. But then the question arose: to what extent it is proper to lose myself? To whom can I give myself? It became clear to him that we can surrender ourselves completely only if by doing so we fall into the hands of God. Only in him, in the end, can we lose ourselves and only in him can we find ourselves. But then the question arose: Who is God? Where is God? Then he came to understand that the God to whom we can surrender ourselves is alone the God who became tangible and close to us in Jesus Christ. But once more the question arose: Where do I find Jesus Christ? How can I truly give myself to him? The answer Guardini found after much searching was this: Jesus is concretely present to us only in his Body, the Church. As a result, obedience to God’s will, obedience to Jesus Christ, must be, really and practically, humble obedience to the Church. I think that this too is something calling us to a constant and deep examination of conscience. It is all summed up in the prayer of Saint Ignatius of Loyola — a prayer which always seems to me so overwhelming that I am almost afraid to say it, yet one which, for all its difficulty, we should always repeat: “Take O Lord, and receive all my liberty, my memory, my understanding and my entire will. All that I have and all that I possess you have given me: I surrender it all to you; it is all yours, dispose of it according to your will. Give me only your love and your grace; with these I will be rich enough and will desire nothing more”.

Dear brothers and sisters! You are about to return to those places where you live and carry out your ecclesial, pastoral, spiritual and human activity. May Mary, our great Advocate and Mother, watch over and protect you and your work. May she intercede for you with her Son, our Lord Jesus Christ. I thank you for your prayers and your labours in the Lord’s vineyard, and I join you in praying that God will protect and bless all of you, and everyone, particularly the young people, both here in Austria and in the various countries from which many of you have come. With affection I accompany all of you with my blessing.