Viewing 19 - 27 out of 614 Blogs.

<< First  < Previous | Page:  1 | 2 | 3 | 4 | 5 | Next >  Last >>

Vatican Denounces Nun's Murder in Somalia "A Terrible Incident," Says Spokesman VATICAN CITY, SEPT. 17, 2006 (Zenit.org).- The Vatican's spokesman denounced the killing of 66-year-old Sister Leonella Sgorbati in Somalia's capital, which her order refrains from linking to Benedict XVI's recent commentary on Islam. Two armed men shot and killed the Consolata Missionary and a Somali bodyguard today in the SOS Kindergarten Hospital in Mogadishu, reported Reuters. "It is a terrible incident ... we hope it will be isolated," said Father Federico Lombardi to the Italian news service ANSA. "I think it is the fruit of violence and irrationality, arising from the current situation, which is without motive or reason," added the Jesuit priest. A sister of the Consolata Missionaries in Italy said in statements to Reuters that the congregation has "no reason" to believe that the Italian nun's murder took place in protest against Benedict XVI's discourse on Tuesday at the University of Regensburg. Speculation has arisen in the media, however, in light of an appeal launched on Saturday by a religious leader of Mogadishu to all Muslims to revenge the interpretation given to the Pope's words. Sheikh Muktar Robow, deputy security chief of Supreme Islamic Council of Somalia (SICS), said in a statement to Missionary International Service News Agency: "We condemn the killing of the nun." "It was barbaric and contrary to the teachings of Islam," he added. Leonella Sgorbati is a native of Piacenza in northern Italy. She had been working in Somalia since 2002, where she trained nurses at the children's hospital. Today's killing was the latest in a series of slayings of foreign aid workers in Somalia, including Italian Annalena Tonelli in 2003, a Catholic who had spent 30 years fighting tuberculosis among the Somalis, and a Swedish journalist, Martin Adler, who was shot dead in June during a demonstration in Mogadishu.

Cross Is Sign of Love's Victory, Says Pope Comments on Christ's Crucifixion CASTEL GANDOLFO, Italy, SEPT. 17, 2006 (Zenit.org).- The crucifixion is for Christians a reminder that love overcomes all hatred and violence, says Benedict XVI. The Holy Father said this today in a commentary he made on two feasts which the Church celebrated last week: the Exaltation of the Holy Cross, Sept. 14, and Our Lady of Sorrows, Sept. 15. "These two liturgical celebrations summarize in a visual manner the image of the crucifixion, which represents the Virgin Mary at the foot of the cross, according to the description of the Evangelist John, the only apostle who stayed with Jesus at the hour of his death." "But, what does it mean to 'exalt' the cross? Is it not, perhaps, scandalous to venerate an offensive gibbet?" the Bishop of Rome asked those who had gathered to pray the Angelus in the courtyard of the papal summer residence of Castel Gandolfo. Christians, the Pontiff said, "do not exalt any cross, but that cross which Jesus sanctified with his sacrifice, fruit and testimony of immense love." Benedict XVI continued: "Christ, on the cross, shed his blood to free humanity from the slavery of sin and death. "For this reason, the cross was transformed from a sign of malediction to a sign of blessing, from a symbol of death to a symbol par excellence of the love that is able to overcome hatred and violence and that generates immortal life." Sorrowful mother Near the cross of Christ, the Pope said to the crowds who had gathered in the rain, was Mary: "Her sorrow is one with that of her son. It is a sorrow full of faith and love. "On Calvary the Virgin participated in the salvific power of Christ's sorrow, uniting her 'fiat' with that of her son." The Holy Father added: "Spiritually united to Our Lady of Sorrows, let us also renew our 'yes' to God, who chose the way of the cross to save us." "It is a great mystery which still takes place until the end of the world and that also calls for our cooperation. May Mary help us to pick up our cross every day and to follow Jesus on the path of obedience, sacrifice and love."

Benedict XVI Apologizes for Muslim Offense Makes Invitation to Dialogue CASTEL GANDOLFO, Italy, SEPT. 17, 2006 (Zenit.org).- Benedict XVI said that he is "deeply sorry" for the harsh reaction to his recent remarks about Islam, and invited Muslims to open and honest dialogue. In the Pope's first public address since his trip to Bavaria, he said today: "I am deeply sorry for the reactions in some countries to a few passages of my address at the University of Regensburg, which were considered offensive to the sensibility of Muslims." "These in fact were a quotation from a Medieval text, which do not in any way express my personal thought," the Holy Father said from the balcony of the papal summer residence of Castel Gandolfo to the crowds gathered in the rain to pray the Angelus. In his address on Tuesday in Regensburg, the Bishop of Rome quoted a dialogue on Christianity and Islam between Byzantine emperor Manuel II Paleologus and a Persian, which took place in Ankara around 1391. The Pontiff quoted what the emperor said regarding the question of the jihad (Holy War): "Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached." Clarification Today Benedict XVI pointed to the statement released Saturday by Cardinal Tarcisio Bertone "in which he explained the true meaning of my words." "I hope that this serves to appease hearts and to clarify the true meaning of my address, which in its totality was and is an invitation to frank and sincere dialogue, with great mutual respect," the Pope said. In his statement, Cardinal Bertone explained that "the Holy Father did not mean, nor does he mean, to make that opinion his own in any way. "He simply used it as a means to undertake -- in an academic context, and as evident from a complete and attentive reading of the text -- certain reflections on the theme of the relationship between religion and violence in general, and to conclude with a clear and radical rejection of the religious motivation for violence, from whatever side it may come." The Arab television channel Al-Jazeera transmitted live the Pope's words during the Angelus.

Christianity and Globalization Vatican Official Offers Guidelines ROME, SEPT. 16, 2006 (Zenit.org).- A book published this summer offers a summary of the Church's view on globalization. In just over 100 pages Bishop Giampaolo Crepaldi, secretary of the Pontifical Council for Justice and Peace, brings together some of the main points made by Popes John Paul II and Benedict XVI on this complex theme, as well elements taken from other Church documents. The book, published in Italian by Edizione Cantagalli, is entitled "Globalizzazione: Una prospettiva cristiana" (Globalization: A Christian Perspective). The text starts by noting that the Church has so far not published a systematic treatment of globalization. Instead, there are numerous speeches and documents that touch on the issue. The lack of a Church document exclusively devoted to globalization does not mean, however, that the Church has neglected the subject. In the past the social encyclicals dealt with universal social principles regarding economic activity. In recent times the first explicit treatment of globalization is contained in John Paul II's 1991 encyclical, "Centesimus Annus." Globalization affects our daily lives, but at the same time its dynamics often remain difficult to understand, comments Bishop Crepaldi in the book's opening chapter. For example, are economic inequalities between various countries and regions caused by globalization, or are they due to the poorer nations not entering sufficiently into the globalized world? An understanding of globalization is rendered difficult in part because of our being caught up in a process that is still developing, and whose outcome is unclear. But a more serious underlying problem is that of deficiencies in our capacity to govern, due to a lack of an ethical vision to guide governments. It is precisely this ethical perspective that the Church offers as its contribution to society. John Paul II commented that globalization in itself is neither good nor bad, but that its impact will depend on decisions made by us. Therefore, governing globalization calls for wisdom, not just empirical data, noted John Paul II. A common ethical foundation to guide globalization would be based on our universal human nature. The anthropological foundation is important to recognize in order to avoid the error of cultural relativism regarding values. In the face of globalization the Church reminds the world of the globality of human nature and of the need for a universal solidarity between all peoples. 3 mistakes Bishop Crepaldi then dedicates a chapter looking at three mistakes made in analyzing globalization. The first of these, a sort of economic determinism, consists in considering globalization as a sort of undeniable process that leaves us with no room to maneuver. We can feel impotent in the face of changes that come about far removed from our control. For this reason it is necessary that international organizations and the more powerful nations not impose on the poorer and weaker countries economic changes that do not take into account local needs and problems. The Church also asks for respect for local traditions and cultures and not to impose a globalization based only on economic criteria. It is vital also that the human person be the main protagonist in the process of development. This requires full respect for human liberty and not reducing people to mere economic instruments. In this way globalization is seen not as a technical question, but as a process to be guided by people. Economic and technical processes may well bring us closer, but not necessarily more united. And if they are made absolutes, they risk dividing, not uniting, humanity. A second mistake is a reductionism that simply blames all problems and social changes on globalization without an adequate analysis of each situation. The impact of globalization on many aspects of our lives cannot be denied, admits Bishop Crepaldi, but it is wrong to simply blame all the world's ills as stemming from it. Many countries have benefited from globalization and it is not necessarily the case that the economic advances of one nation result from impoverishing another. The problems of underdeveloped countries often stem from a complex series of factors, not all of them economic. The third mistake is similar to the second, and consists in thinking that by now all is globalized. There are, nevertheless, sectors of economic activity that are not integrated globally. In addition, hand in hand with globalization there has been an increased emphasis on local and regional identities. A new culture To avoid these and other mistakes globalization requires a new culture that can orient the changes. This "new culture" was called for by John Paul II who explained that this consists both in discerning the positive cultural elements already in existence, and in proposing new cultural elements. Discernment is needed in order to avoid accepting a vision of globalization that sees itself as part of a postmodern process in which liberty is given an absolute value and a place for tradition and religion is denied. For its part the Church proposes a culture based on a Christian anthropological vision that has as its objective the construction of a new humanity. Globalization has also brought with it an increased attention to the fundamental principles of the Church's social teaching developed in past decades. Concepts such as the universal destiny of earthly goods and the common good have now acquired a new relevance and urgency in the face of debates regarding globalization. The Church also proposes the concept of moral authority in dealing with globalization. The changes at a global level have brought to the forefront questions regarding progress and goods on a universal scale that need to be somehow reconciled according to a hierarchy of values. This in turn requires a correct understanding of human dignity and rights that is not possible, however, if we accept a system based on ethical relativism. The universal moral principles derive from our common nature. Discerning the content of these principles is not an easy process. But if globalization is not guided by moral principles, then it will result in all sorts of injustices. Solidarity Another essential aspect of the Church's teaching on globalization is the promotion of solidarity. A global solidarity that will ensure all peoples can benefit from the economic changes taking place. Christian solidarity consists in making ourselves responsible for the welfare of others. It is more than compassion or sentiments, as it calls for a full reciprocity in human relationships. The unity of humanity is evident from the moment of creation, when we read in Genesis that God created man and we thus have a common point of origin. Our common destiny is also evident in the incarnation, when Christ becomes man to save humanity. Christ's message not only makes evident the unity between all people, but also our common brotherhood. In the final analysis human unity is founded on the Trinitarian unity. Seen in this perspective the increased interdependence resulting from globalization acquires a new dimension, which saves it from a merely technical or economic reductionism. Along with solidarity the Church also teaches the importance of subsidiarity. This means avoiding an excessive concentration of power at higher levels, allowing institutions such as the family, local communities and ethnic groups sufficient autonomy to carry out their functions. Globalization, therefore, needs to be a process guided by respect for human liberty. A globalization thus oriented by Christian principles will result in a harmonious unity of the human family.

Vatican Statement on Pope's Words About Islam "A Clear and Radical Rejection of the Religious Motivation for Violence" VATICAN CITY, SEPT. 15, 2006 (Zenit.org).- Here is the press statement released Thursday by Jesuit Father Federico Lombardi concerning the interpretation of certain passages of the Holy Father's address at the University of Regensburg. * * * Concerning the reaction of Muslim leaders to certain passages of the Holy Father's address at the University of Regensburg, it should be noted that what the Holy Father has at heart -- and which emerges from an attentive reading of the text -- is a clear and radical rejection of the religious motivation for violence. It was certainly not the intention of the Holy Father to undertake a comprehensive study of the jihad and of Muslim ideas on the subject, still less to offend the sensibilities of Muslim faithful. Quite the contrary, what emerges clearly from the Holy Father's discourses is a warning, addressed to Western culture, to avoid "the contempt for God and the cynicism that considers mockery of the sacred to be an exercise of freedom" (homily, Sept. 10). A just consideration of the religious dimension is, in fact, an essential premise for fruitful dialogue with the great cultures and religions of the world. And indeed, in concluding his address in Regensburg, Benedict XVI affirmed how "the world's profoundly religious cultures see this exclusion of the divine from the universality of reason as an attack on their most profound convictions. A reason which is deaf to the divine and which relegates religion to the realm of subcultures is incapable of entering into the dialogue of cultures." What is clear then, is the Holy Father's desire to cultivate an attitude of respect and dialogue toward other religions and cultures, including, of course, Islam. [Original text: Italian; translation issued by the Holy See]

Abortion and Catholic Social Teaching Interview With Father Thomas D. Williams ROME, SEPT. 15, 2006 (Zenit.org).- Abortion should occupy a key place in the social doctrine of the Church, even though it is explicitly mentioned few times in the "social encyclicals," says a theologian. That is the view of Father Thomas D. Williams, dean of the theology school at Rome's Regina Apostolorum university. Father Williams was invited to present a paper on the relationship between the abortion issue and Catholic social doctrine at an academic conference organized by the Pontifical Council for Justice and Peace, together with the International Association for Catholic Social Teaching. The two-day conference, entitled "The Defense of Life: A Mission for Catholic Social Teaching," opens today. ZENIT interviewed Father Williams on the subject. Q: Why is this conference necessary? Father Williams: In his invitation letter, Cardinal Renato Martino noted with great frankness that "the social doctrine of the Church, to date, has not placed due emphasis on the defense of life from conception to its natural end." One of the most frequent questions I get, when people find out I teach Catholic social doctrine in Rome, is whether or not I include the question of abortion and specifically the encyclical "The Gospel of Life" in my course. People want to know what Catholic social doctrine has to say about life issues, and especially about abortion. Q: Does the abortion issue properly belong to the area of Catholic social teaching? Isn't it a question for bioethics? Father Williams: Traditionally abortion has not been included in the sphere of Catholic social doctrine. Remember that this area of study -- Catholic social ethics -- takes as its fundamental point of reference a body of magisterial texts often called the "social encyclicals," formally beginning with Pope Leo XIII's 1891 encyclical "Rerum Novarum," and extending, for the moment, to Pope John Paul's 1991 encyclical "Centesimus Annus." In the informal canon of "social encyclicals," the word abortion appears a mere four times, and the topic is never addressed in any depth. For this reason, it is usually excluded from courses of social doctrine, and considered a topic for other disciplines. Q: But being such an important social issue, why has abortion been neglected in the social encyclicals? Father Williams: Historically, the social encyclicals, and Catholic social doctrine itself up to a point, grew out of a single encyclical letter: Leo's "Rerum Novarum." The other social encyclicals have sought explicitly to maintain a close link with "Rerum Novarum" and were often written to commemorate important anniversaries of Leo's text. Both Pope Pius XI and Pope John XXIII called "Rerum Novarum" the "Magna Charta" of the Church's social thought, and Pope John Paul II said that it "created a lasting paradigm for the Church." Because of the importance of "Rerum Novarum," later social encyclicals have updated the ethical analysis of the social question in the light of new realities, but generally following the categories set out by "Rerum Novarum." Therefore the initial focus on the economic question has never relinquished center stage in Catholic social thought. Whereas "Rerum Novarum" ably addressed the worker problem, analyzing the Socialist solution and reaffirming the Catholic belief in a natural right to private property, it did not deal with a host of other essential questions of social justice. Leo had no intention of penning a comprehensive treatise on Christian social ethics. "Rerum Novarum" was a thoughtful response to a pressing pastoral concern, but to expect to find in it the pattern for Church teaching on every social issue is to ask more from the document than it can possibly give. Q: Have efforts been made to fill in this gap? Father Williams: First of all I must hasten to mention that the papal magisterium has been anything but silent or neglectful of the abortion problem. On numerous occasions Pope John Paul II spoke out forcefully on the question and his 1995 encyclical "The Gospel of Life" addresses the matter of abortion in great length. In that very same encyclical Pope John Paul explicitly tied the abortion question to Catholic social thought. He draws a comparison between abortion as a matter of social injustice and the worker question, addressed by Leo in 1891. These are John Paul's words, in No. 5 of the encyclical: "Just as a century ago it was the working classes which were oppressed in their fundamental rights, and the Church very courageously came to their defense by proclaiming the sacrosanct rights of the worker as a person, so now, when another category of persons is being oppressed in the fundamental right to life, the Church feels in duty bound to speak out with the same courage on behalf of those who have no voice." Q: So the Church does regard abortion as a matter of social justice? Father Williams: Absolutely. The guiding principle for the entire field of Catholic social thought is the virtue of social justice, with its articulating principles of solidarity, subsidiarity and the common good. The common good requires a social organization that provides for and defends human rights, the first and most basic of which is the right to life. Or let's take the Church's preferential option for the poor, which enjoins Christians to pay special attention to those most in need. Just as a mother or father dedicate a disproportionate amount of time and energy to a child who is sick, without for that reason loving the other children any less, Christians are called to focus their efforts preferentially toward the most needy and defenseless among us. Applying this principle to contemporary society, the social injustice that most cries out to Christian conscience is the deliberate and massive attack on the most vulnerable members of society, the unborn. Q: But is abortion objectively any graver than other social injustices, to which the Church also pays attention? Doesn't a consistent ethic of life go beyond abortion? Father Williams: The Church's defense of social justice embraces any number of key life issues, and attention to one does not lessen the importance of the others. Abortion, however, stands out among them as a unique case meriting singular attention. To quickly enumerate the reasons for this singularity, we must look first at the simple magnitude of the problem: some 46 million legal abortions performed every year in the world, which in and of itself makes abortion a social problem of staggering proportions. Second, it involves the killing of the most innocent and vulnerable members of society. Third, it perpetrates this evil systemically and legally, thus giving abortion a veneer of moral legitimacy. Since the law informs people's consciences, the legality of abortion perpetuates an anti-life mentality and separates it from other crimes against life such as terrorism, serial killing, human trafficking, and so forth. Fourth, abortion repeats the historical error of taking an entire class of human beings and devaluing them to a second-class status, deprived of basic human dignity and the rights that flow from it. Q: What does Catholic social thought offer to the debate on abortion that bioethics doesn't? What is its specific contribution? Father Williams: Since Catholic social teaching contributes so much to this discussion, it is impossible for me to do this question justice here. In its analysis of the socio-cultural, political, familial and economic dimensions of human action, the Church's social teaching offers invaluable points of reference for a public discussion of abortion. As I mentioned earlier, the Church's teaching on the content and requirements of the "common good" sheds important light on respect and reverence for human life as a pillar of the just society. Moreover, the principle of equality, based on the equal dignity of all human beings, not only grounds our democratic system but also demands that we deprive no one of this essential dignity. Historically the greatest social evils perpetrated on humanity -- genocide, racism, abortion, slavery -- have always violated the principle of equality, relegating an entire sector of the human family to an inferior status, with a dignity lower than the rest. Since human rights flow from human dignity, once the latter is called into question, rights fall at the same time. As a legal "right," abortion brings forth countless social issues requiring a reasoned response: questions of conscientious objection, the rule of law in a democracy, the pedagogical function of law, and the role of moral truth in a democratic system, to name but a few. And as regards politics, abortion again raises numerous moral questions: the correctness of single-issue politics versus a "seamless garment" approach, the possibility of being personally opposed while publicly supporting abortion legislation, the reception of the sacraments for publicly pro-abortion Catholic politicians, cooperation in evil by voters and politicians alike, support for "imperfect" laws regarding life, etc. Q: Where do we go from here? How can abortion occupy its rightful place in Catholic social thought? Father Williams: The first and simplest step to take is to treat Pope John Paul's great encyclical on life issues, "The Gospel of Life," as a social encyclical and to include it in courses and symposiums on Catholic social thought. John Paul practically invited us to do this by comparing abortion to the worker question of "Rerum Novarum." This single measure would be an enormous step in the right direction.

Father Cantalamessa Asks: Who Is Jesus for You? Pontifical Household Preacher on This Sunday's Gospel ROME, SEPT. 15, 2006 (Zenit.org).- Here is a translation of a commentary by Capuchin Father Raniero Cantalamessa, preacher to the Pontifical Household, on the liturgical readings for this Sunday's liturgical readings. * * * Who Do You Say That I Am? Isaiah 50:5-9a; James 2:14-18; Mark 8:27-35 The three synoptic Gospels refer to the episode of Jesus when, in Caesarea Philippi he asked his apostles what people thought of him. The common fact in the three Gospels is Peter's response: "You are the Christ." Matthew adds: "the Son of the living God" (Matthew 16:16) which could, however, be a manifestation due to the faith of the Church after Easter. Soon the title "Christ" became Jesus' second name. It is mentioned more than 500 times in the New Testament, almost always in the composite form "Jesus Christ" or "Our Lord Jesus Christ." However, it was not so in the beginning. Between Jesus and Christ a verb was understood: "Jesus is the Christ." To say "Christ" was not to call Jesus by his name, but to make an affirmation about him. Christ, we know, is the Greek translation of the Hebrew Mashiah, or Messiah, and both mean "anointed." The term derives from the fact that in the Old Testament kings, prophets and priests, at the moment of their election, were consecrated through an anointing with perfumed oil. But increasingly in the Bible there clearly is talk of a special anointed or consecrated one who will come in the end times to fulfill God's promises of salvation to his people. It is the so-called biblical messianism, which takes on different hues according to how the Messiah is seen as a future king (royal messianism) or as Daniel's son of man (apocalyptic messianism). The whole primitive tradition of the Church is unanimous in proclaiming that Jesus of Nazareth is the awaited Messiah. He himself, according to Mark, will proclaim himself such before the Sanhedrin. To the question of the High Priest: "Are you the Christ, the Son of the Blessed?" He replies: "I am" (Mark 14:61 ff.). So much more disconcerting, therefore, is the continuation of Jesus' dialogue with the disciples in Caesarea Philippi: "And he commanded them energetically not to speak about him to any one." However, the motive is clear. Jesus accepts being identified with the awaited Messiah, but not with the idea that Judaism had made for itself of the Messiah. In the prevailing opinion, the Messiah was seen as a political and military leader who would liberate Israel from pagan dominion and establish the kingdom of God on earth by force. Jesus had to profoundly correct this idea, shared by his own apostles, before allowing them to talk of him as the Messiah. To this end is oriented the discourse that follows immediately: "And he began to teach them that the Son of Man must suffer many things." The harsh word addressed to Peter, which seeks to dissuade him from such thoughts: "Get behind me, Satan!" is identical with that addressed to the tempter of the desert. In both cases, in fact, it is about the same attempt to deflect him from the path that the Father has indicated to him -- that of the suffering servant of Yahweh -- to another which is "according to men, not according to God." Salvation will come from the sacrifice of himself, from "giving his life in ransom for many," not from the elimination of the enemy. In this way, from a temporal salvation one passes to an eternal salvation, from a particular salvation -- destined for only one people -- one passes to a universal salvation. Regrettably we must state that Peter's error has been repeated in history. Also certain men of the Church, and even Successors of Peter, have behaved at certain times as if the Kingdom of God was of this world and should be affirmed with the victory (if necessary also with arms) over enemies, instead of doing so with suffering and martyrdom. All the words of the Gospel are timely, but the dialogue of Caesarea Philippi is so in an altogether special way. The situation has not changed. Also today, people have very diverse opinions on Jesus: a prophet, a great teacher, a great personality. It has become fashionable to present Jesus in shows and novels, in customs and in the strangest messages. The "Da Vinci Code" is only the latest in a long series. In the Gospel, Jesus does not seem to be surprised by people's opinions, nor does he take time to deny them. He only poses a question to his disciples, and he does so also today: "For you, who am I for you?" A leap must be taken that does not come from the flesh or from blood, but is a gift of God which must be accepted through the docility of an interior light from which faith is born. Every day there are men and women who take this leap. Sometimes it is famous people -- actors, actresses, men of culture -- and then they make news. But infinitely more numerous are the unknown believers. At times nonbelievers interpret these conversions as weakness, sentimental crises or a search for popularity, and it might be that in some cases it is so. But it would be a lack of respect of the conscience of the rest to cast discredit on every story of conversion. One thing is certain: Those who have taken this leap will not go back for anything in the world, and more than that, they are surprised to have been able to live for so long without the light and strength that comes from faith in Christ. Like St. Hillary of Poitiers, who converted when he was an adult, they are willing to exclaim: "Before knowing you, I did not exist." [Translation by ZENIT]

Pope's Prepared Text for Clergy of Freising "It Is All About Being With Christ" FREISING, Germany, SEPT. 14, 2006 (Zenit.org).- Here is a Vatican translation of the address Benedict XVI prepared, but did not deliver -- as he preferred to give a spontaneous reflection -- to the priests and deacons whom he met with this morning in the cathedral of Freising. * * * Venerable Brothers in the Episcopate and the Priesthood! Dear Permanent Deacons! This is my last meeting before taking leave of my beloved Bavaria, and I am pleased that it is taking place with you, the priests and permanent deacons, the living and chosen stones of the Church. I express my fraternal greetings to Cardinal Friedrich Wetter and my heartfelt gratitude for his warm words interpreting the sentiments of all present. When I look around this magnificent cathedral of Freising, so many memories come back to me of the years when my journey to the priesthood and the exercise of my ministry were linked to this place. And when I think of the generations of believers who, from the time of the first missionaries, have given to this country its distinctively Christian character and transmitted to us the treasure of the faith, a heartfelt prayer of thanksgiving rises up to God from my heart. Throughout its history, the "Lord of the harvest" has never allowed this land to be deprived of laborers, those ministers of the word and the altar through whom he wished to guide and nourish our ancestors along the paths of time toward their heavenly homeland. Today, dear brothers, it is our turn to carry out this work, and I am pleased to be with you as the Bishop of Rome, affectionately urging you not to grow weary, but to pursue with confidence the ministry entrusted to you. We have just listened to the biblical reading taken from the ninth chapter of Matthew's Gospel (Matthew 9:35-38). Here we can see expressed an inner attitude of Jesus that is very important for us. This attitude actually marks his entire public life. It is expressed in an agricultural image. With the eyes of his heart, Jesus sees in the people gathered around him the "harvest" of God the Father, ready for reaping. And the harvest is abundant: "the harvest is plentiful," he says (v. 37; cf. Luke 10:2). In the Gospel according to John, we find the same image in the fourth chapter, where, after his conversation with the Samaritan woman, Jesus says to his disciples: "Lift up your eyes, and see how the fields are already white for harvest" (v. 35). Christ sees the world as "God's field" (cf. Matthew 13:38-43), in which a rich harvest is growing and there is need of reapers. Something similar is to be found also in Mark's Gospel (4:26-29). The fundamental approach of Jesus emerging from these different sayings is one of optimism, based on confidence in the power of the Father, the "Lord of the harvest" (Matthew 9:38). Jesus' confidence becomes for us a source of hope, since he is capable of looking beyond the veil of appearances to the mysterious yet irresistible workings of the Father. The seed of the Word of God always bears fruit. And so the harvest of God is growing, even when to merely human eyes, this does not seem to be the case. A priest's life and the real nature of his vocation and ministry are contained in the worldview revealed to us by Jesus. This same worldview moved the Lord to go from village to village, teaching in the synagogues, preaching the good news of the Kingdom and healing the sick (cf. Matthew 9:35). Like the sower of the parable, he sowed the seed with apparently reckless generosity, and part of it has fallen on the road, on rocky soil, or among thorns (cf. Matthew 13:3-8). Underlying this generosity is a confidence in the power of the Father to change rocky or thorny ground into fertile soil. Each priest must let himself be filled with the same confidence in the power of grace, since he himself was a piece of ground needing to be cleared by the divine sower so that the seed could take root and ripen into a mature and fully-grown response, the response of "Here I am" which we made at our ordination and renew each day in communion with Christ in the celebration of the Eucharist. By his progressive assimilation to the sentiments of the Teacher, the priest will come to share in his confident approach. By entering more and more deeply into Jesus' own way of seeing things, he learns to see all around him as the "harvest of God," ready to be gathered into the granaries of heaven (cf. Matthew 13:30). Grace will be active through him and consequently he will help to elicit sincere and generous responses to God's call. Nevertheless, we must always keep in mind the words of our biblical text: It is the "Lord of the harvest" who "sends" laborers into his harvest. Jesus did not give his disciples the task of calling other volunteers or organizing promotional campaigns aimed at gathering new members; he told them to "pray" to God. What does this mean? Should our vocational work limit itself to prayer? Obviously not. "Pray to the Lord of the harvest" means something more profound: Only by remaining in intimate communion with the Lord of the harvest, by living immersed as it were in his "heart" full of love and compassion for humanity, can we bring other laborers to share in the work of the Kingdom of God. Ours is not a mind-set of numbers and efficiency, but one of gratuity and self-giving. It is that of the grain of wheat which bears fruit precisely when it falls to the ground and dies. The laborers in God's harvest are those who follow in the footsteps of Christ. This requires self-detachment and being fully "attuned" to his will. This task is not easy, for it goes against a "force of gravity" deep within us, leading us to become self-centered. We can only overcome this force if we undertake an Easter journey of death and resurrection. On this journey Christ has not only gone before us, but he accompanies us, indeed he comes toward us, as once he went toward Simon Peter as Peter began to sink while attempting to walk to Jesus on the waters (cf. Matthew 14:28-31). As long as Peter returned Jesus' gaze, he was able to walk on the troubled waters of the Sea of Galilee, remaining so to speak within the gravitational field of his grace. Yet once he turned his eyes away from him, he became conscious of the violence of the wind, he took fright and began to sink. Jesus then made him sense the power of his saving hand, as if anticipating what was to be the final and definitive "saving" of the apostle: his "resurrection" after the "sinking" of the denial. Through this Easter journey, the disciple becomes a true witness of the Lord. And what is the task of a witness? In what does his service consist? St. Augustine tried to explain the essence of the ordained minister's task by means of two definitions which have become classic. He described the minister above all as "servus Christi" (cf. Sermo Guelf. 9:4; Ep. 130; Ep. 228:2, etc.). Now, the term "servant" implies a concept of relation: To be a servant is to be in relation to a master. To describe the priest as "servus Christi" is to emphasize that his life has an essential "relational connotation": With every fiber of his being he is in relation to Christ. This takes nothing away from his relation to the community, indeed it provides the foundation for it: Precisely as "Christ's servant" he is "in his name, servant of his servants" (title of Ep. 217 to Vitale; cf. also De pecc. mer. et rem. III; Ep. 130; Sermo Guelf. 32:3, etc.). By virtue of the sacramental character received at ordination, he belongs to Christ and shares his unreserved dedication to the "body" of the Church. This ontological aspect of the priestly ministry, which reaches to the very being of the individual concerned, creates in him the presuppositions of a radical form of service unimaginable in the secular sphere. The other definition of the ordained minister to which Augustine frequently returns is "vox Christi." He develops his reflection on this topic by meditating on the figure of John the Baptist (cf. Serm. 288; 293:3; Serm. Dolbeau 3, etc.). The Precursor of Jesus defines himself as a simple "voice" sent to proclaim Christ who is the "Word"; likewise the minister, according to Augustine, has the task of being "vox Verbi" (cf. Serm. 46:30-32), "praedicator Verbi" (cf. Serm. 71:13/22), "Verbi prolator" (cf. En. in Ps. 134:1; Serm 23:1, etc.). It is an idea that recurs frequently in Augustine; it brings out once more the "relational connotation" of the minister: As the "voice" he stands in relation to the "Word" who is Christ. The greatness and the humility of the ordained ministry are here revealed. Like St. John the Baptist, the priest and the deacon are merely the precursors, the servants of the Word. It is not they who are at the center, but Christ, whose "voice" they must be with their whole existence. It is from this reflection that the answer emerges to a question that no responsible pastor of souls can fail to ask himself, especially in the current situation of an increasing shortage of priests: how to preserve interior unity amid the often frenetic activity of ministry? The way toward a solution to this problem lies in intimate communion with Christ, whose food was to do the will of the Father (cf. John 4:34). It is important that the ontological relationship with Christ, given at ordination, should come to life in his consciousness and consequently in his actions: All the things I do, I do in communion with him. It is in doing them that I am united with him. However diverse and even, seen from outside, mutually opposed my activities may be, they are unified at the level of underlying motivation: It is all about being with Christ, acting as an instrument in communion with him. From this emerges a new vision of priestly asceticism. This is not to be placed alongside pastoral activity as an extra burden, another task which further weighs down upon my day. In the action itself I learn self-mastery, I learn to give my life with serenity; in disappointment and in failure I learn renunciation, I learn to accept sorrow, I learn detachment from myself. In the joy of success I learn gratitude. In administering the sacraments I receive them interiorly myself.... This asceticism of service, service itself as the true asceticism of my life, is undoubtedly a most important motive that nevertheless requires a constant interior reinterpretation of action based upon being. Even if the priest seeks to live out his service as asceticism and his sacramental activity as personal encounter with Christ, he will still need moments to catch his breath, so that this inner directedness can become real and effective. Jesus himself, when his disciples returned from their first missionary journey, said to them: "Come away, to a lonely place, and rest awhile" (Mark 6:31). Generous self-giving for others is impossible without discipline and constant recovery of true faith-filled interiority. The effectiveness of pastoral action depends, ultimately, upon prayer; otherwise, service becomes empty activism. Therefore the time spent in direct encounter with God in prayer can rightly be described as the pastoral priority par excellence: It is the soul's breath, without which the priest necessarily remains "breathless," deprived of the "oxygen" of optimism and joy, which he needs if he is to allow himself to be sent, day by day, as a worker into the Lord's harvest. Amen! [Translation of German original issued by the Holy See; adapted] © Copyright 2006 -- Libreria Editrice Vaticana

Benedict XVI's Farewell to Bavaria Suggests Application of "Laborem Exercens" MUNICH, Germany, SEPT. 14, 2006 (Zenit.org).- Here is Benedict XVI's address at the farewell ceremony held at Munich's international airport. * * * Mr. Minister President, Distinguished Government Leaders and Public Authorities, Dear Cardinals and Brothers in the Episcopate, Ladies and Gentlemen! As I leave Bavaria for Rome, I would like to say to you here present, and through you to all the citizens of my native land, a word of cordial greeting and of heartfelt thanks. I was deeply moved by the enthusiasm and fervent devotion of the faithful who gathered to listen to the Word of God and to join in prayer. I was able to see how many people in Bavaria still today are endeavoring to journey in communion with their bishops along the paths of God and to testify to their faith in today's secularized world. Thanks to the tireless efforts of the organizers, everything took place in an orderly and peaceful way. And so my first word, in this farewell, must be one of thanks. I turn first to you, Mr. Minister President, with gratitude for the kind words which you have spoken in the name of all. I thank the other civil and ecclesiastical authorities gathered here, especially those who contributed to the success of this visit, which enabled me to meet so many people from this region which still has a special place in my heart. These have been busy days, when I relived many past events which have left a mark on my life. Everywhere I was received with an attention and care which touched me deeply. I can only imagine the challenges, concerns and the work involved in organizing this stay in Bavaria: Many people had a part to play, both those from the Church, regional and state agencies, and the many people who volunteered their time. To all of you I offer heartfelt thanks and the assurance of a special remembrance in my prayers. I came to Germany to bring once more to my fellow-citizens the eternal truths of the Gospel and to confirm believers in their fidelity to Christ, the Son of God, who became man for the salvation of the world. I am convinced, in faith, that in Christ, in his word, we find the way not only to eternal happiness, but also to the building of a humane future even now, here below. Impelled by this conviction, the Church, led by the Spirit, has constantly looked to the Word of God so as to be able to respond to new historical challenges. She did so in a special way with regard to the problems arising from the so-called worker question, beginning particularly in the second half of the 19th century. I mention this here, because today, September 14, marks the 25th anniversary of the publication of the encyclical "Laborem Exercens," in which the great Pope John Paul II called work "a fundamental dimension of man's existence on earth" (No. 4), and insisted that "the primary basis of the value of work is man himself" (No. 6). Work, he observed, is therefore "something good for man," because with it "man not only transforms nature, adapting it to his own needs, but also achieves fulfillment as a human being, and, in a certain sense, becomes more human" (No. 9). On the basis of this profound intuition, the Pope offered in his encyclical some guidelines which are still helpful today. That text was not lacking in prophetic value, and I would like to recommend it to the people of my native land. I am certain that its concrete application would prove very beneficial in Germany's present situation. And now, as I take leave of my beloved homeland, I entrust the present and future of Bavaria and of Germany to the intercession of all those saints who lived in German territory, faithfully serving Christ and experiencing in their lives the truth expressed in the words which have been like a leitmotif during the various parts of my visit: "Those who believe are never alone." This too was surely the experience of the composer of the traditional hymn of the Bavarian people. In his words, which are also a prayer, I would like to leave behind my own prayer for my homeland: "God be with you, land of the Bavarian people, German soil, my native land! Upon your vast borders may his hand rest in blessing! May he watch over your countryside and cities, and keep for you the colors of his white and blue sky!" To everyone I offer a hearty "Auf Wiedersehen"! [Translation of German original issued by the Holy See; adapted] © Copyright 2006 -- Libreria Editrice Vaticana

<< First  < Previous | Page:  1 | 2 | 3 | 4 | 5 | Next >  Last >>