On the Our Father

On the Our Father

"Words of Sacred Scripture That We Have Known Since Childhood"

CASTEL GANDOLFO, Italy, JULY 25, 2010 (Zenit.org).- Here is a translation of the address Benedict XVI gave today before and after praying the midday Angelus with the faithful gathered at the papal summer residence in Castel Gandolfo.

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Dear Brothers and Sisters!

This Sunday’s Gospel presents us with Jesus recollected in prayer, a bit apart from his disciples. When he finished, one of them said: “Lord, teach us to pray” (Luke 11:1). Jesus did not object, he did not offer strange or esoteric formulas, but with great simplicity said: “When you pray, say: ‘Father…,’” and taught the Our Father (cf. Luke 11:2-4), drawing from his own prayer, with which he addresses God, his Father. St. Luke hands down the Our Father to us in a briefer form than we find in the Gospel of St. Matthew, which has entered into common use. We are before the first words of sacred Scripture that we have known since childhood. They fix themselves in the memory, they form our lives, they accompany us until our last breaths. They reveal that “we are in no way already complete as sons of God, but we must more and more become so and be so through our ever deeper communion with Jesus. Being sons becomes equivalent to following Christ” (Benedetto XVI, “Gesù di Nazaret,” Milano 2007, p. 168).

This prayer also incorporates and expresses human material and spiritual needs: “Give us each day our daily bread, and forgive us our sins” (Luke 11:3-4). It is precisely because of everyday needs and difficulties that Jesus forcefully exhorts: “I say to you: Ask and you shall be given, seek and you shall find, knock and it shall be opened to you. Because whoever asks receives and whoever seeks finds and for whoever knocks it is opened” (Luke 11:9-10). It is not an asking to satisfy one’s own wants but rather to keep alive one’s friendship with God, who -- the Gospel always says -- “shall give the Holy Spirit to those who ask for him!” (Luke 11:13).

It was experienced by the ancient “Desert Fathers” and contemplatives of every age, who through prayer, became friends of God, like Abraham, who implored the Lord to save the few just people from the extermination of the city of Sodom (cf. Genesis 18:23-32). St. Teresa of Avila said to her sisters: “We must beg God always to free us from every danger and to take away every evil from us. And however imperfect our desire, we must make an effort to persist in this request. What does it cost us to ask so much, given that we address the Omnipotent?” (“Cammino,” 60 (34), 4, in Opere complete, Milano 1998, p. 846).

Every time we recite the Our Father our voice interweaves with the voice of the Church, because no one who prays is ever alone. “Each one of the faithful must try to seek and can find in the truth and wealth of Christian prayer, taught by the Church, his own way, his own style of prayer … he will thus let himself be guided … by the Holy Spirit, who leads him, through Christ, to the Father” (Congregation for the Doctrine of the Faith, “Letter on certain aspects of Christian meditation,” 15 October 1989, 29: AAS 82 [1990], 378).

Today is the feast of the Apostle James known as “the Greater,” who left his father and his work as a fisherman to follow Jesus and give his life for him -- the first among the Apostles to do so. From my heart I address a special thought to the many pilgrims traveling to Santiago de Compostela! May the Virgin Mary help us to rediscover the beauty and the profundity of Christian prayer.

[The Pope then greeted the pilgrims in various languages. In Italian he said:]

Dear brothers and sisters, I learned with sadness of the tragedy that occurred in Duisburg, Germany, where many young people were killed. I commend the dead, the injured and their families to the Lord in prayer.

[Translation by Joseph G. Trabbic]

On Martha and Mary

On Martha and Mary


"We Are Reminded of the Need to Rest From Our Daily Labors"



CASTEL GANDOLFO, Italy, JULY 18, 2010 (Zenit.org).- Here is a translation of the address Benedict XVI gave today before praying the midday Angelus together with those gathered in the courtyard of the papal summer residence in Castel Gandolfo.

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Dear Brothers and Sisters!

We are already in the heart of the summer, at least in the northern hemisphere. This is the time in which the schools are closed and in which most vacations are concentrated. Even the pastoral activities of the parishes are reduced, and I myself have suspended audiences for a period. It is therefore a favorable moment to give first place to what is effectively the most important thing in life, that is to say, listening to the Word of God. This Sunday's Gospel always reminds us of this with the celebrated episode of Jesus' visit to the house of Martha and Mary narrated by St. Luke (10:38-42).

Martha and Mary are two sisters; they also have a brother, Lazarus, who, however, does not appear in this case. Jesus passes through their village and -- the text says -- Martha welcomes him (cf. 10:38). This detail gives one to understand that, of the two sisters, Martha is the oldest, the one who rules the house. In fact, after Jesus is accommodated, Mary sits at his feet and listens to him, while Martha is completely absorbed with much serving, which is certainly due to the exceptional guest. We seem to see the scene: One sister is very busy and the other is enraptured by the presence of the Master and his words. After a while Martha, evidently resentful, no longer resists and protests, also feeling that she has the right to criticize Jesus: "Lord, does it not matter to you that my sister has left me to do all the serving? Tell her, therefore, to help me." Indeed, Martha would like to teach the Master! But Jesus, with great calm, answers: "Martha, Martha" -- and this name repeated expresses affection -- "you are anxious and worried about many things, but there is only one thing is needful. Mary has chosen the better part and it will not be taken from her" (Luke 10:41-42). Christ's word is quite clear: no scorn for the active life, nor much less for the generous hospitality; but a plain reminder of the fact that the one thing that is truly necessary is something else: listening to the Word of the Lord; and the Lord is there in that moment, present in the person of Jesus! Everything else will pass and will be taken away from us, but the Word of God is eternal and gives meaning to our daily activity.

Dear Friends, as I said, this Gospel passage is very important at vacation time, because it recalls the fact that the human person must work, must involve himself in domestic and professional concerns, to be sure, but he has need of God before all else, who is the interior light of love and truth. Without love, even the most important activities lose value and do not bring joy. Without a profound meaning, everything we do is reduced to sterile and disordered activism. And who gives us love and truth if not Jesus Christ? So let us learn, brothers, to help each other, to cooperate, but first of all to choose together the better part, which is and will always be our greater good.

[Translation by Joseph G. Trabbic]

[After the Angelus the Holy Father greeted the faithful in various languages. In English he said:]

I am pleased to greet the English-speaking visitors here in Castel Gandolfo. In today's Gospel we are reminded of the need to rest from our daily labors, so that we may give time to the one thing that is truly necessary in our lives -- listening to the word of God in attentive stillness. It is Mary, not Martha, who chose the better part. At this time when many of you are on holiday, I pray that you and your loved ones may be truly refreshed in body and spirit, so that you may return with renewed vigor to the responsibilities of your daily lives. May God bless you all!

© Copyright 2010 -- Libreria Editrice Vaticana

On the Good Samaritan

On the Good Samaritan

"The Logic of Christ ... Is the Logic of Charity"

VATICAN CITY, JULY 11, 2010 (Zenit.org).- Here is a translation of the address Benedict XVI gave today before praying the midday Angelus together with those gathered in the courtyard of the papal summer residence in Castel Gandolfo.

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Dear brothers and sisters,

A few days ago -- as you see -- I left Rome for the summer sojourn at Castel Gandolfo. I thank God who offers me this possibility of rest. To the dear inhabitants of this town, where I always gladly return, I offer my cordial greeting.

This Sunday’s Gospel opens with the question that a doctor of the law poses to Jesus: “Master, what must I do to inherit eternal life?” (Luke 10:25). Knowing that he is an expert in the sacred Scriptures, the Lord invites that man to answer the question himself, which, in fact, he formulates perfectly, citing the two principal commandments: love God with all your heart, with all your mind and all your strength, and love your neighbor as yourself. Then the doctor of the law, to justify himself, asks: “Who is my neighbor?” (Luke 10:29). This time Jesus answers with the celebrated parable of the “Good Samaritan” (cf. Luke 10:30-37), to point out that it belongs to us to be “neighbors” to whomever has need of help. The Samaritan, in fact, takes charge of the situation of a stranger, whom the brigands left half dead on the side of the road; while a priest and a Levite passed him by, perhaps thinking that, because of a certain precept, they would be contaminated if they came in contact with his blood. The parable, thus, must make us change our attitude following the logic of Christ, which is the logic of charity: God is love, and worshiping him means serving our brothers with sincere and generous love.

This Gospel passage offers the “standard,” which is the “universal love toward the needy whom we encounter ‘by chance’ (cf. Luke 10:31), whoever they may be” (“Deus Caritas Est,” No. 25). Alongside this universal rule, there is also a specifically ecclesial responsibility: within the ecclesial family no member should suffer through being in need” (“Deus caritas est,” No. 25). The Christian’s project, taken from Jesus’ teaching, is “a heart that sees” where love is needed and acts appropriately (“Deus caritas est,” No. 31).

Dear friends, I would like to recall that today the Church also remembers St. Benedict of Norcia -- the great patron of my pontificate -- the father and legislator of western monasticism. He, as St. Gregory the Great reports, “was a man who lived a holy life … blessed by grace and blessed in grace” (“Dialogi,” II, 1, “Bibliotheca Gregorii Magni,” IV, Roma 2000, p. 136). “He wrote a rule for monks … the mirror of a teaching incarnated in his person: for the holy man could not otherwise teach, than himself lived” (“Dialogi,” II, 36, p. 208). Pope Paul VI proclaimed St. Benedict the Patron of Europe on Oct. 24, 1964, recognizing the wondrous work he did in the formation of European civilization.

I entrust our journey of faith to the Virgin Mary and, in particular, this time of vacation, so that our hearts never lose sight of the Word of God and our brothers in difficulty.

[Translation by Joseph G. Trabbic]

[After the Angelus the Holy Father greeted the pilgrims in various languages. In English, he said:]

I am happy to greet all the English-speaking pilgrims and visitors present for this Angelus prayer. Today’s Liturgy reminds us that to be Christians means to be faithful to the words and example of Jesus, especially by living a life of love of God and neighbour. May the Lord give us grace and courage so that we may always respond generously, as good Samaritans, to the needs of all who suffer, near and far. I wish you all a pleasant stay in Castel Gandolfo and Rome and a blessed Sunday!

© Copyright 2010 -- Libreria Editrice Vaticana

On Duns Scotus

On Duns Scotus

"Defender of the Immaculate Conception"

VATICAN CITY, JULY 7, 2010 (Zenit.org).- Here is a translation of the address Benedict XVI gave today during the general audience in Paul VI Hall.

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Dear brothers and sisters,

This morning -- after a few catecheses on several great theologians -- I wish to present to you another important figure in the history of theology: John Duns Scotus, who lived at the end of the 13th century. An ancient inscription on his tomb summarizes the geographical coordinates of his biography: "England received him; France instructed him; Cologne, in Germany, keeps his remains, he was born in Scotland." We cannot overlook this information, because we have very little information on the life of Duns Scotus.

He was born probably in 1266 in a village, which in fact is called Duns, on the outskirts of Edinburgh. Attracted by the charism of St. Francis of Assisi, he entered the Family of the Friars Minor and was ordained a priest in 1291. Gifted with a brilliant intelligence geared to speculation -- an intelligence that merited him by tradition the title of doctor subtilis, "subtle doctor" -- Duns Scotus was directed to the study of philosophy and theology at the famous Universities of Oxford and Paris. Having concluded his formation successfully, he undertook the teaching of theology at the Universities of Oxford and Cambridge and then Paris, beginning his commentary, as all teachers of the time, on the Sentences of Peter Lombard. The main works of Duns Scotus represent, in fact, the mature fruit of these lessons, and take the title of the places in which he taught: Opus Oxoniense (Oxford), Reportatio Cambrigensis (Cambridge), Reportata Parisiensia (Paris).

Duns Scotus left Paris when a serious conflict broke out between King Philip IV the Fair and Pope Boniface VIII, preferring voluntary exile rather than signing a document hostile to the Supreme Pontiff, as the king had imposed on all religious. Thus -- out of love for the See of Peter -- he left the country together with his Franciscan Brothers.

Dear brothers and sisters, this fact invites us to recall how many times in the history of the Church believers have met with hostility and even with persecutions because of their fidelity and their devotion to Christ, to the Church and to the Pope. We all look with admiration to these Christians, who teach us to guard faith in Christ and communion with the Successor of Peter, and thus with the universal Church, as a precious good.

However, relations between the king of France and Boniface VIII's successor soon became friendly again and in 1305 Duns Scotus was able to return to Paris to teach theology with the title of magister regens, today we would say ordinary professor. Subsequently, his superiors sent him to Cologne as professor of the Franciscan Theological Studium, but he died on Nov. 8, 1308, when only 43 years of age, leaving, however, an important number of works.

Because of his fame for holiness, devotion to him soon spread in the Franciscan Order and Venerable Pope John Paul II wished to confirm him solemnly blessed on March 20, 1993, describing him as "singer of the Incarnate Word and defender of the Immaculate Conception." Synthesized in this expression is the great contribution Duns Scotus made to the history of theology.

First of all, he meditated on the mystery of the incarnation and, as opposed to many Christian thinkers of the time, he maintained that the Son of God would have become man even if humanity had not sinned. In the Reportata Parisiensia he affirms: "To think that God would have given up such work if Adam had not sinned would be altogether irrational! I say, therefore, that the fall was not the cause of the predestination of Christ, and that -- even if no one had fallen, not angels or man -- in this hypothesis Christ would still have been predestined in the same way" (in III Sent., d. 7, 4).

This, perhaps, rather surprising thought is born because for Duns Scotus the incarnation of the Son of God, projected from all eternity by God the Father in his plan of love, is the fulfillment of creation, and makes it possible for every creature, in Christ and through him, to be filled with grace and give praise and glory to God in eternity. Duns Scotus, though aware that, in reality, because of original sin, Christ has redeemed us with his passion, death and resurrection, confirms that the incarnation is the greatest and most beautiful work of the whole history of salvation, and that it is not conditioned by any contingent fact, but is the original idea of God to finally unite the whole of creation with himself in the person and flesh of the Son.

Duns Scotus, faithful disciple of St. Francis, loved to contemplate and preach the mystery of the salvific passion of Christ, expression of the immense love of God, who communicates with enormous generosity outside of himself the rays of his goodness and his love (cf. Tractatus de primo principio, c. 4). And this love is not only revealed on Calvary, but also in the Most Blessed Eucharist, to which Duns Scotus was most devoted and which he saw as the sacrament of the real presence of Jesus and as the sacrament of the unity and community that induces us to love one another and to love God as the supreme common good (cf. Reportata Parisiensia, in IV Sent., d. 8, q. 1, n. 3).

Dear brothers and sisters, this theological vision, intensely "Christocentric," opens us to contemplation, to wonder and to gratitude: Christ is the center of history and of the cosmos; he it is who gives meaning, dignity and value to our life! Like Pope Paul VI in Manila, I also would like to cry out to the world today: "[Christ] reveals the invisible God, he is the firstborn of all creation, the foundation of everything created. He is the Teacher of mankind, and its Redeemer. He was born, he died and he rose again for us. He is the centre of history and of the world; he is the one who knows us and who loves us; he is the companion and the friend of our life. ... I could never finish speaking about him" (Homily, Nov. 29, 1970).

Not only the role of Christ in the history of salvation, but also Mary's [role] is the object of the reflection of the doctor subtilis. In Duns Scotus' times, the majority of theologians offered an objection that seemed insurmountable to the doctrine that Most Holy Mary was free from original sin from the first instant of her conception. In fact, the universality of the redemption wrought by Christ, at first glance, might seem compromised by such an affirmation, as if Mary had no need of Christ and of his redemption. Because of this theologians were opposed to this thesis.

To make this preservation from original sin understood, Duns Scotus then developed an argument which later would also be adopted by Blessed Pope Pius IX in 1854, when he defined solemnly the dogma of the Immaculate Conception of Mary. And this argument is that of the "preventive redemption," according to which the Immaculate Conception represents the masterpiece of the redemption wrought by Christ, because in fact the power of his love and of his mediation obtained that the Mother be preserved from original sin. Hence Mary is totally redeemed by Christ, but already before her conception. The Franciscans, his brethren, accepted and spread this doctrine enthusiastically, as did other theologians who -- often with a solemn oath -- committed themselves to defend and perfect it.

In this regard, I would like to highlight something, which it seems to me is important. Valuable theologians, such as Duns Scotus with the doctrine of the Immaculate Conception, enriched with their specific thought what the People of God already believed spontaneously about the Blessed Virgin, manifested in acts of piety, in the expressions of art and, in general, in Christian living. Thus faith in the Immaculate Conception or in the bodily assumption of the Virgin was already present in the People of God, while theology had not yet found the key to interpret it in the totality of the doctrine of the faith. Thus the People of God precede theologians and all this thanks to that supernatural sensus fidei, namely, that capacity infused by the Holy Spirit, which qualifies us to embrace the reality of the faith, with humility of heart and mind.

In this sense, the People of God is "magisterium that precedes," and that later must be deepened and intellectually accepted by theology. May theologians always be able to listen to this source of faith and have the humility and simplicity of little ones! I made this reminder a few months ago saying: "There have been great scholars, great experts, great theologians, teachers of faith who have taught us many things. They have gone into the details of Sacred Scripture, ... but have been unable to see the mystery itself, its central nucleus. ... The essential has remained hidden! On the other hand, in our time there have also been 'little ones' who have understood this mystery. Let us think of St. Bernadette Soubirous; of St. Thérèse of Lisieux, with her new interpretation of the Bible that is 'non-scientific' but goes to the heart of Sacred Scripture" (Homily. Holy Mass with the Members of the International Theological Commission, Dec. 1, 2009).

Finally, Duns Scotus developed a point to which modernity is very sensitive. It is the topic of liberty and its relation with the will and with the intellect. Our author stresses liberty as a fundamental quality of the will, initiating an approach of a voluntaristic tendency, which developed in contrast with the so-called Augustinian and Thomistic intellectualism. For St. Thomas Aquinas, who follows St. Augustine, liberty cannot be considered an innate quality of the will, but the fruit of the collaboration of the will and of the intellect.

An idea of innate and absolute liberty placed in the will and preceding the intellect, whether in God or in man, risks, in fact, leading to the idea of a God who would not even be linked to the truth and to the good. The desire to save the absolute transcendence and diversity of God with an affirmation about his will that is so radical and impenetrable fails to take into account that the God who revealed himself in Christ is the God "logos," who acted and acts full of love toward us.

Certainly, as Duns Scotus affirms, in line with Franciscan theology, love surpasses knowledge and is increasingly capable of perceiving thought, but it is always the love of the God "Logos" (cf. Benedict XVI, Address at Regensburg, Teachings of Benedict XVI, II [2006], p. 261). Also in man the idea of absolute liberty, placed in the will, forgetting the nexus with truth, ignores that liberty itself must be freed of the limits imposed on it by sin.

Speaking to Roman seminarians last year, I reminded that "[s]ince the beginning and throughout all time but especially in the modern age freedom has been the great dream of humanity" (Address to the Pontifical Major Roman Seminary, Feb. 20, 2009). However, modern history itself, in addition to our daily experience, teaches us that liberty is authentic, and helps the construction of a truly human civilization only when it is reconciled with truth. If it is detached from truth, liberty becomes, tragically, a principle of destruction of the interior harmony of the human person, source of malversation of the strongest and the violent, and cause of suffering and mourning. Liberty, as all the faculties with which man is gifted, grows and is perfected, affirms Duns Scotus, when man opens himself to God, valuing that disposition of listening to his voice, which he calls potentia oboedientialis: When we listen to divine Revelation, to the Word of God, to accept it, then we have been reached by a message that fills our life with light and hope and we are truly free.

Dear brothers and sisters, Blessed Duns Scotus teaches us that what is essential in our life is to believe that God is close to us and that he loves us in Christ Jesus, and therefore to cultivate a profound love of him and of his Church. We are witnesses of this love on earth. May Mary Most Holy help us to receive this infinite love of God that we will enjoy fully for eternity in heaven, when our soul will finally be united for ever to God, in the communion of saints.

[Translation by ZENIT]

[The Holy Father greeted the people in several languages. In English, he said:]

Dear Brothers and Sisters,

In our catechesis on medieval Christian culture, we now turn to the distinguished Franciscan theologian, Blessed John Duns Scotus. A native of Scotland, he taught at the universities of Oxford, Cambridge and Paris. Duns Scotus is best known today for his contribution to the development of Christian thought in three areas. First, he held that the Incarnation was not directly the result of Adam's sin, but a part of God's original plan of creation, in which every creature, in and through Christ, is called to be perfected in grace and to glorify God for ever. In this great Christocentric vision, the Incarnate Word appears as the centre of history and the cosmos. Secondly, Scotus argued that Our Lady's preservation from original sin was a privilege granted in view of her Son's redemptive passion and death; this theory was to prove decisive for the eventual definition of the dogma of the Immaculate Conception. Finally, Duns Scotus paid great attention to the issue of human freedom, although by situating it principally in the will, he sowed the seeds of a trend in later theology that risked detaching freedom from its necessary relation to truth. May the teaching and example of Blessed John Duns Scotus help us to understand that we attain happiness, freedom and perfection by opening ourselves to God's gracious self-revelation in Christ Jesus.

I offer a warm welcome to the members of the General Chapter of the Congregation of Holy Cross, together with my prayerful good wishes for the spiritual fruitfulness of your deliberations. Upon all the English-speaking visitors present at today's Audience, especially the groups from Wales, Ireland, the Philippines, Canada and the United States of America, I invoke God's abundant blessings.

© Copyright 2010 - Libreria Editrice Vaticana

[The Holy Father added in Italian"]

Finally, my thought goes to young people, the sick and newlyweds. Yesterday was the liturgical memorial of St. Maria Goretti, virgin and martyr: a girl who, though very young, was able to demonstrate strength and courage against evil. I invoke her for you, dear young people, so that she will help you to always choose the good, even when it is costly; for you, dear sick, so that she will sustain you in enduring your daily sufferings; and for you, dear newlyweds, so that your love will always be faithful and filled with mutual respect.

[Translation by ZENIT]

Benedict XVI's Reflection on St. Joseph

Benedict XVI's Reflection on St. Joseph

"He Too Is Called to Be a Disciple of Jesus"

VATICAN CITY, JULY 5, 2010 (Zenit.org).- Here is a translation of the address Benedict XVI gave today in the Vatican Gardens when he inaugurated and blessed a fountain dedicated to St. Joseph, a gift from the Governor's Office of Vatican City State.

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Lords Cardinal,

Venerated Brothers in the Episcopate and in the Priesthood

Distinguished Gentlemen and Ladies,

It is a motive of great joy to me to inaugurate this fountain in the Vatican Gardens, in a natural context of singular beauty. It is a work that is going to enhance the artistic patrimony of this enchanting green space of Vatican City, rich in historic-artistic testimonies of various periods. In fact, not only the lawn, the flowers, the trees, but also the towers, the little houses, the pavilions, the fountains, the statues and the other constructions make of these gardens a fascinating unicum. They were for my predecessors, and are also for me, a vital space, a place that I often frequent to spend some time in prayer and in serene relaxation.

In addressing my cordial greeting to each one of you, I wish to express my heartfelt gratitude for this present, which you have given me, dedicating it to St. Joseph. Thank you for this kind and courteous thought! It was a committed enterprise, which witnessed the collaboration of many. I thank first of all the Lord Cardinal Giovanni Lajolo also for the words that he addressed to me and for the interesting presentation of the works carried out. With him I thank the archbishop, monsignor Carlo Maria Viganò and the bishop, monsignor Giorgio Corbellini, respectively secretary-general and vice secretary-general of the governorate. I express my intense appreciation to the Office of Technical Services, the planner and sculptor, the consultants and the work team, with a special thought to the Hintze spouses and to Mr. Castrignano, of London, who generously financed the work, as well as to the Sisters of St. Joseph of Kyoto. A word of gratitude to the Province of Trent, to the municipalities and to the Trent companies, for their contribution.

This fountain is dedicated to St. Joseph, beloved and close figure to the heart of the People of God and to my heart. The six bronze panels that embellish it evoke as many moments of his life. I wish to pause briefly on them. The first panel represents the espousals between Joseph and Mary; it is an episode of great importance. Joseph was of the royal line of David and, in virtue of his marriage to Mary, would confer on the Son of the Virgin -- on God's Son -- the legal tile of "son of David," thus fulfilling the prophecies. The espousals of Joseph and Mary are, because of this, a human event, but determinant in the history of humanity's salvation, in the realization of the promises of God; because of this, it also has a supernatural connotation, which the two protagonists accept with humility and trust.

Very soon the moment of trial arrives for Joseph, a trial challenging for his faith.

Engaged to Mary, before going to live with her, he discovers her mysterious maternity and is disturbed. The Evangelist Matthew stresses that, being a just man, he was unwilling to repudiate her, and therefore decided to send her away quietly (cf. Matthew 1:19). But in his dreams -- as he is represented in the second panel -- the angel made him understand that what was happening in Mary was the work of the Holy Spirit; and Joseph, trusting in God, consents and cooperates in the plan of salvation. The divine intervention in his life could not but perturb his heart. To trust God does not mean to see everything clearly according to our criteria, it does not mean to carry out what we have planned; to trust God means to empty ourselves of ourselves and to deny ourselves, because only one who accepts losing himself for God can be "just" as St. Joseph, that is, can conform his own will to God's and thus be fulfilled.

The Gospel, as we know, has not kept any word from Joseph, who carries out his activity in silence. It is the style that characterizes his whole existence, both before finding himself before the mystery of God's action in his spouse, as well as when -- conscious of this mystery -- he is with Mary in the Nativity -- represented in the third image. On that holy night, in Bethlehem, with Mary and the Child, is Joseph, to whom the Heavenly Father entrusted the daily care of his Son on earth, a care carried out with humility and in silence.

The fourth panel reproduces the dramatic scene of the Flight into Egypt to escape the homicidal violence of Herod. Joseph is compelled to leave his land with his family, in haste: it is another mysterious moment of his life; another trial in which he is asked for full fidelity to God's plan.

Later in the Gospel, Joseph appears in only one more episode, when he goes to Jerusalem and lives the anguish of losing the son Jesus. St. Luke describes the anxious search and the wonder at finding him in the Temple -- as it appears in the fifth panel -- but even greater is the astonishment at hearing the mysterious words: "How is it that you sought me? Did you not know that I must be in my Father's house?" (Luke 2:49). This twofold question of the Son of God helps us to understand the mystery of Joseph's paternity. Reminding his own parents of the primacy of the One he calls "my Father," Jesus affirms the primacy of the will of God over every other will, and reveals to Joseph the profound truth of his role: He too is called to be a disciple of Jesus, dedicating his existence to the service of the Son of God and of the Virgin Mother, in obedience to the Heavenly Father.

The sixth panel represents Joseph's work in his shop in Nazareth. Jesus worked with him. The Son of God is hidden from men and only Mary and Joseph guard his mystery and live it each day: The Word Incarnate grows as man in the shadow of his parents, but, at the same time, they remain, in turn, hidden in Christ, in his mystery, living their vocation.

Dear brothers and sisters, this beautiful fountain dedicated to St. Joseph constitutes a symbolic reminder of the values of simplicity and humility in carrying out day by day the will of God, values that distinguished the silent but beautiful life of the Custodian of the Redeemer. To his intercession I entrust the hopes of the Church and of the world. May he, together with the Virgin Mary, his spouse, always guide my way and yours, so that we are able to be joyful instruments of peace and of salvation.

[Translation by ZENIT]

On a Saint Who Taught and Guided Holy Priests

On a Saint Who Taught and Guided Holy Priests

"His Secret Was Simple: To Be a Man of God"

VATICAN CITY, JUNE 30, 2010 (Zenit.org).- Here is a translation of the address Benedict XVI gave today during the general audience in St. Peter's Square.

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Dear Brothers and Sisters,

A short while ago we ended the Year for Priests: a time of grace that has borne and will bear precious fruits for the Church, an opportunity to remember in prayer all those who have responded to this particular vocation. Accompanying us on this path, as models and intercessors, were the Holy Curé d'Ars and other figures of holy priests, true lights in the history of the Church. Today, as I announced last Wednesday, I would like to remember another figure, who stands out in the group of "Social Saints" in Turin of the 19th century: St. Joseph Cafasso.

Remembering him seems proper because in fact a week ago was the 150th anniversary of his death, which occurred in the Piedmont capital on June 23, 1860, when he was 49. Moreover, it is good to recall that, on Nov. 1, 1924, Pope Pius XI, approving the miracles for the canonization of St. John Mary Vianney and publishing the decree of authorization for the beatification of Cafasso, joined these two figures of priests with the following words: "Not without a special and beneficial disposition of Divine Goodness we have witnessed new stars emerge on the horizon of the Catholic Church: the parish priest of Ars and the Venerable Servant of God, Joseph Cafasso. In fact these two beautiful, dear, providentially timely figures must be presented to us today; the small and humble, poor and simple, but also glorious figure of the parish priest of Ars, and the beautiful, great, complex, rich figure of the priest, teacher and formator of priests, the Venerable Joseph Cafasso."

These are circumstances that offer us the occasion to better know the living and timely message that emerges from the life of this saint. He was not a parish priest as the Curé d'Ars, but was above all a formator of parish and diocesan priests and, more than that, of holy priests, among whom is St. John Bosco. He did not found religious institutes, as other holy priests of the 19th century in Piedmont did, because his "foundation" was the "school of priestly life and holiness," which he brought about by example and teaching, in the Ecclesiastical Academy of St. Francis of Assisi in Turin.

Joseph Cafasso was born in Castelnuovo d'Asti, the same country of St. John Bosco, on Jan. 15, 1811. He was the third of four children. The last, his sister Marianna, would be the mother of Blessed Joseph Allamano, founder of the Missionaries of the Consolata. He was born in a 19th century Piedmont characterized by grave social problems, but also by a great number of saints who were determined to find remedies for them. They were linked among themselves by a total love of Christ and a profound charity toward the poorest: the grace of the Lord is able to spread and multiply the seeds of holiness!

Cafasso did his secondary studies and two years of philosophy at the College of Chieri and, in 1830, he went to the theological seminary where he was ordained a priest in 1833. Four months later he entered the place that for him would be the fundamental and only "stop" of his priestly life: the Ecclesiastical Academy of St. Francis of Assisi in Turin. Having gone there to perfect himself in pastoral ministry, here he brought to fruition his gifts as a spiritual director and his great spirit of charity. The academy, in fact, was not only a school of moral theology where young priests, coming above all from the countryside, learned to confess and to preach, but it was also a true and proper school of priestly life, where presbyters were formed in the spirituality of St. Ignatius of Loyola and in the moral and pastoral theology of the great holy bishop, Alphonsus Mary of Liguori.

The type of priest that Cafasso found in the academy and that he himself contributed to reinforce -- especially as rector -- was that of the true pastor with a rich interior life and a profound zeal in pastoral ministry: faithful to prayer, committed to preaching and catechesis, dedicated to the celebration of the Eucharist and to the ministry of confession, according to the model embodied by St. Charles Borromeo, by St. Francis de Sales and promoted by the Council of Trent. A happy expression of St. John Bosco synthesizes the meaning of the educational work in that community: "at the Academy one learned to be a priest."

St. Joseph Cafasso tried to bring about this model in the formation of young priests so that, in turn, they would become formators of other priests, religious and laymen, according to a special and effective chain. From his chair of moral theology he educated them to be good confessors and spiritual directors, concerned with the true spiritual good of the person, animated by great balance in making the mercy of God felt and, at the same time, an acute and lively sense of sin.

Docent Cafasso had three main virtues, as St. John Bosco recalled: tranquility, wisdom and prudence. For him, the ministry of confession was the verification of the lessons taught, and he himself dedicated many hours of the day [to hearing confessions]. Bishops, priests, religious, eminent laymen and simple people went to him: To all he was able to give the necessary time. For many, as well, who became saints and founders of religious institutes, he was a wise spiritual adviser. His teaching was never abstract, based only on the books used at that time, but was born of the intense experience of the mercy of God and of the profound knowledge of the human spirit acquired in the long hours spent in the confessional and in spiritual direction: his was a true school of priestly life.

His secret was simple: to be a man of God; to do, in little daily actions, "that which can turn to the greater glory of God and to the advantage of souls." He loved the Lord totally, he was animated by a well-rooted faith, sustained by profound and prolonged prayer, he lived a sincere charity toward all. He knew moral theology, but he likewise knew the situations and the hearts of people and looked after their best interests, as the Good Shepherd.

Each of those who had the grace of being close to him was transformed into another good pastor and effective confessor. He indicated with clarity to all priests the holiness to be attained precisely in pastoral ministry. Blessed Father Clement Marchisio, founder of the Daughters of St. Joseph, affirmed: "You entered the Academy being a great cheeky youngster and a rash leader, without knowing what it meant to be a priest, and you came out entirely different, fully conscious of the dignity of the priest." How many priests were formed by him in the academy and then followed spiritually!

Among these -- as I already said -- emerges St. John Bosco, who had him as spiritual director for a good 25 years, from 1835 to 1860: first as cleric, then as priest and finally as founder. All the fundamental choices of the life of St. John Bosco had St. Joseph Cafasso as their counselor and guide, but in a very specific way: Cafasso never tried to form a disciple in Don Bosco "in his image and likeness" and Don Bosco did not copy Cafasso. He imitated him, certainly, in human and priestly virtues -- describing him as a "model of priestly life" -- but according to his own attitudes and his own peculiar vocation ... a sign of the wisdom of the spiritual teacher and of the intelligence of the disciple: The first did not impose himself on the second, but respected him in his personality and helped him to read the will of God for him.

Dear friends, this is a beautiful teaching for all those who are involved in the formation and education of young generations and also a strong reminder of the importance of having a spiritual guide in one's life, who helps us to know what God wants from us. Our saint affirmed with simplicity and depth: "The whole of holiness, perfection and profit of a person is in doing the will of God perfectly. (...) Happy are we if we succeed in thus pouring our heart into God's, to so unite our desires, our will to his as to form only one heart and one will: to will what God wills, to will it in such a way, in such time, in such circumstances as he wills it, and to will all this for no other reason than that God so wills it."

However, another element characterizes the ministry of our saint: attention to the least, in particular to prisoners, which in 19th-century Turin lived in inhuman and de-humanizing places. Also in this delicate service, carried out for more than 20 years, he was always the good shepherd, understanding and compassionate: a quality perceived by the detained, who ended up conquered by that sincere love, the origin of which was God himself. The simple presence of Cafasso did good: It brightened and touched hearts hardened by the ups and downs of life and above all enlightened and shook indifferent consciences. In the early times of his ministry among the imprisoned, he often took recourse to the great preaching that succeeded in involving almost the whole prison population. With the passing of time, he preferred simple catechesis, done in conversations and in personal meetings: Respectful of the affairs of each one, he addressed the great themes of Christian life, speaking of trust in God, of adherence to his will, of the usefulness of prayer and the sacraments, whose point of arrival is confession, the encounter with God made for us infinite mercy. Those condemned to death were the object of very special human and spiritual care. He accompanied to the scaffold, after having heard their confessions and administered the Eucharist, 57 people condemned to death. He accompanied them with profound love up to the last breath of their earthly existence.

He died on June 23, 1860, after a life offered entirely to the Lord and consumed for his neighbor. On April 9, 1948, my predecessor, the Venerable Servant of God Pope Pius XII proclaimed him patron of Italian prisons and, with the apostolic exhortation "Menti Nostrae" of Sept. 23, 1950, proposed him as a model to priests committed to confession and spiritual direction.

Dear brothers and sisters, may St. Joseph Cafasso be a call to all to intensify the way toward the perfection of the Christian life, holiness; in particular, may he remind priests of the importance of dedicating time to the sacrament of reconciliation and to spiritual direction, and remind all of the attention we must give to the neediest. May we be helped by the intercession of the Blessed Virgin Mary, to whom St. Joseph Cafasso was most devoted and whom he called "our dear Mother, our consolation, our hope."

[Translation by ZENIT]

[The Holy Father then greeted the people in several languages. In English, he said:]

Dear Brothers and Sisters,

In these days we celebrate the one hundred and fiftieth anniversary of the death of a great model of priestly holiness and apostolic zeal, Saint Joseph Cafasso, a priest of Turin, Italy, in the nineteenth century. Saint Joseph devoted his entire ministry to the formation of priests, spiritual direction and service to the poor, especially prisoners condemned to death. May his example encourage all priests in faithful witness to the Gospel.

Yesterday, on the Solemnity of Saints Peter and Paul, I conferred the Pallium upon thirty-eight Archbishops from throughout the world. I would now like to greet the English-speaking Archbishops present at today’s Audience, together with their family members and the pilgrimage groups which accompanied them to the Tombs of the Apostles:

Archbishop Alex Thomas Kaliyanil of Bulawayo (Zimbabwe),
Archbishop Gerard Tlali Lerotholi of Maseru (Lesotho),
Archbishop Socrates Villegas of Lingayen-Dagupan (Philippines),

Archbishop Bernard Longley of Birmingham (England),
Archbishop Jerome Edward Listecki of Milwaukee (USA),
Archbishop Stephen Brislin of Cape Town (South Africa),

Archbishop Dennis Schnurr of Cincinnati (USA),
Archbishop Francis Kallarakal of Verapoly (India),
Archbishop Hyginus Kim Hee-joong of Kwangju (Korea),

Archbishop Thomas Wenski of Miami (USA),
Archbishop Peter Smith of Southwark (England),
and Archbishop Matthias Kobena Nketsiah of Cape Coast (Ghana).

Dear Brothers, I ask the Lord to strengthen all of you in your witness to the apostolic faith and in generous service to the flocks entrusted to your care.

I also greet the many other English-speaking visitors and pilgrims present at today’s Audience, especially the groups from England, Scotland, Ireland, Ghana, Palestine, the Philippines, South Korea, Canada and the United States of America. I thank the Schola Cantorum of Saint Peter’s Cathedral, Belfast, for their praise of God in song. Upon all of you I invoke an abundance of joy and peace in our Lord Jesus Christ.

©Copyright 2010 - Libreria Editrice Vaticana

[In Italian, he said:]

My thought turns finally to young people, to the sick and to newlyweds. The solemnity of the Holy Apostles Peter and Paul celebrated yesterday is followed today by the memorial of the First Roman Martyrs. Dear young people, imitate their heroic evangelical witness and be faithful to Christ in every situation of life. I encourage you, dear sick people, to take up the example of the protomartyrs to transform your suffering into an act of donation for love of God and of brothers. May you, dear newlyweds, be able to adhere to the plan that the Creator established for your vocation, so as to succeed in bringing about a fecund and lasting family union.

[Translation by ZENIT]

Papal Homily for Feast of Sts. Peter and Paul

Papal Homily for Feast of Sts. Peter and Paul

"The Unity of the Church Is Rooted in Its Union With Christ"

VATICAN CITY, JUNE 30, 2010 (Zenit.org).- Here is a Vatican translation of the homily Benedict XVI delivered Tuesday at the Mass in St. Peter's Basilica on the solemnity of Sts Peter and Paul. During Mass, he bestowed the pallium on 38 archbishops.

* * *

Dear brothers and sisters!

The biblical texts of this Eucharistic Liturgy of the solemnity of Sts. Peter and Paul, in their great wealth, highlight a theme that could be summarized thus: God is close to his faithful servants and frees them from all evil, and frees the Church from negative powers. It is the theme of the freedom of the Church, which has a historical aspect and another more deeply spiritual one.

This theme runs through today's Liturgy of the Word. The first and second readings speak, respectively, of St Peter and St Paul, emphasizing precisely the liberating action of God in them. Especially the text from the Acts of the Apostles describes in abundant detail the intervention of the Angel of the Lord, who releases Peter from the chains and leads him outside the prison in Jerusalem, where he had been locked up, under close supervision, by King Herod (cf. at 12.1 to 11). Paul, however, writing to Timothy when he feels close to the end of his earthly life, takes stock which shows that the Lord was always near him and freed him from many dangers and frees him still by introducing him into His eternal Kingdom ( see 2 Tim 4, 6-8.17-18). The theme is reinforced by the Responsorial Psalm (Ps 33), and also finds a particular development in the Gospel of Peter's confession, where Christ promises that the powers of hell shall not prevail against his Church (cf. Mt 16:18).

Observing closely we note a certain progression regarding this issue. In the first reading a specific episode is narrated that shows the Lord's intervention to free Peter from prison. In the second Paul, on the basis of his extraordinary apostolic experience, is convinced that the Lord, who already freed him "from the mouth of the lion "delivers him" from all evil", by opening the doors of Heaven to him. In the Gospel we no longer speak of the individual Apostles, but the Church as a whole and its safekeeping from the forces of evil, in the widest and most profound sense. Thus we see that the promise of Jesus -- "the powers of hell shall not prevail" on the Church -- yes, includes the historical experience of persecution suffered by Peter and Paul and other witnesses of the Gospel, but it goes further, wanting to protect especially against threats of a spiritual order, as Paul himself writes in his Letter to the Ephesians: " For our struggle is not with flesh and blood but with the principalities, with the powers, with the world rulers of this present darkness, with the evil spirits in the heavens"(Eph 6:12).

Indeed, if we think of the two millennia of Church history, we can see that -- as the Lord Jesus had announced (cf. Mt 10.16-33) -- Christians have never been lacking in trials, which in some periods and places have assumed the character of real persecution. These, however, despite the suffering they cause, are not the greatest danger for the Church. In fact it suffers greatest damage from what pollutes the Christian faith and life of its members and its communities, eroding the integrity of the Mystical Body, weakening its ability to prophesy and witness, tarnishing the beauty of its face. This reality is already attested in the Pauline Epistle. The First Epistle to the Corinthians, for example, responds to some problems of divisions, inconsistencies, of infidelity to the Gospel which seriously threaten the Church. But the Second Letter to Timothy -- of which we heard an excerpt - speaks about the dangers of the "last days", identifying them with negative attitudes that belong to the world and can infect the Christian community: selfishness, vanity, pride, love of money, etc. (cf. 3.1 to 5). The Apostle’s conclusion is reassuring: men who do wrong -- he writes -- "will not make further progress, for their foolishness will be plain to all" (3.9). There is therefore a guarantee of freedom promised by God to the Church, it is freedom from the material bonds that seek to prevent or coerce mission, both through spiritual and moral evils, which may affect its authenticity and credibility.

The theme of the freedom of the Church, guaranteed by Christ to Peter, also has a specific relevance to the rite of the imposition of the pallium, which we renew today for thirty-eight metropolitan archbishops, to whom I address my most cordial greeting, extending with it affection to all who have wanted to accompany them on this pilgrimage. Communion with Peter and his successors, in fact, is the guarantee of freedom for the Church's Pastors and the Communities entrusted to them. It is highlighted on both levels in the aforementioned reflections. Historically, union with the Apostolic See, ensures the particular Churches and Episcopal Conferences freedom with respect to local, national or supranational powers, that can sometimes hinder the mission of the ecclesial Church. Furthermore, and most essentially, the Petrine ministry is a guarantee of freedom in the sense of full adherence to truth and authentic tradition, so that the People of God may be preserved from mistakes concerning faith and morals. Hence the fact that each year the new Metropolitans come to Rome to receive the pallium from the hands of the Pope, must be understood in its proper meaning, as a gesture of communion, and the issue of freedom of the Church gives us a particularly important key for interpretation. This is evident in the case of churches marked by persecution, or subject to political interference or other hardships. But this is no less relevant in the case of communities that suffer the influence of misleading doctrines or ideological tendencies and practices contrary to the Gospel. Thus the pallium becomes, in this sense, a pledge of freedom, similar to the "yoke" of Jesus, that He invites us to take up, each on their shoulders (Mt 11:29-30). While demanding, the commandment of Christ is "sweet and light" and instead of weighing down on the bearer, it lifts him up, thus the bond with the Apostolic See – while challenging -- sustains the Pastor and the portion of the Church entrusted to his care, making them freer and stronger.

I would like to draw a final point from the Word of God, in particular from Christ's promise that the powers of hell shall not prevail against his Church. These words may also have a significant ecumenical value, since, as I mentioned earlier, one of the typical effects of the Devil is division within the Church community. The divisions are in fact symptoms of the power of sin, which continues to act in members of the Church even after redemption. But the word of Christ is clear: " Non praevalebunt -- it will not prevail" (Matt. 16:18). The unity of the Church is rooted in its union with Christ, and the cause of full Christian unity -- always to be sought and renewed from generation to generation - is well supported by his prayer and his promise. In the fight against the spirit of evil, God has given us in Jesus the 'Advocate', defender, and after his Easter, "another Paraclete" (Jn 14:16), the Holy Spirit, which remains with us always and leads the Church into the fullness of truth (cf. Jn 14:16; 16:13), which is also the fullness of charity and unity. With these feelings of confident hope, I am pleased to greet the delegation of the Patriarchate of Constantinople, which, in the beautiful custom of reciprocal visits, participates in the celebrations of the patron saints of Rome. Together we thank God for progress in ecumenical relations between Catholics and Orthodox, and we renew our commitment to generously reciprocate to God's grace, which leads us to full communion.

Dear friends, I cordially greet all of you: Cardinals, Brother Bishops, Ambassadors and civil authorities, in particular the Mayor of Rome, priests, religious and lay faithful. Thank you for your presence. May the Saints Peter and Paul help you to grow in love for the holy Church, the Mystical Body of Christ the Lord and messenger of unity and peace for all men. May they also help you to offer the hardships and sufferings endured for fidelity to the Gospel with joy for her holiness and her mission. May the Virgin Mary, Queen of Apostles and Mother of the Church, always watch over you and especially over the Ministry of metropolitan archbishops. With her heavenly help may you always live and act in that freedom that Christ has won for us. Amen.

© Copyright 2010 -- Libreria Editrice Vaticana

On Sts. Peter and Paul

On Sts. Peter and Paul

"Received From God Different Charisms and Different Missions"

VATICAN CITY, JUNE 30, 2010 (Zenit.org).- Here is a translation of the address Benedict XVI gave Tuesday, the solemnity of Sts. Peter and Paul, before praying the Angelus with those gathered in St. Peter's Square.

* * *

Dear Brothers and Sisters!

Today the Church of Rome celebrates her holy roots, celebrating the Apostles Peter and Paul, whose relics are kept in the two basilicas dedicated to them and that embellish the whole city cherished by resident Christians and pilgrims. The solemnity began yesterday evening with the prayer of the first vespers in the Basilica [of St. Paul Outside the Walls]. The liturgy of the day proposes again Peter's profession of faith in confronting Jesus. "You are the Christ, the Son of the living God" (Matthew 16:16). It is not a statement that is the fruit of reasoning, but a revelation of the Father to the humble fisherman of Galilee, as Jesus himself confirms saying: "flesh and blood has not revealed this to you" (Homily in Matthaeum 54, 2: PG 58, 535). In fact, the Lord ends saying: "Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" (Matthew 16:19).

St. Paul -- of whom we recently celebrated the 2,000 years of his birth -- with divine Grace spread the Gospel, sowing the Word of truth and of salvation amid the pagan peoples. The two patron saints of Rome, though having received from God different charisms and different missions to fulfill, are both the foundation of the One, Holy, Catholic and Apostolic Church, "permanently open to the missionary and ecumenical dynamic, because sent to the world to proclaim and witness, actualize and expand the mystery of communion that constitutes her" (Congregation for the Doctrine of the Faith, "Communionis notio," May 28, 1992, No. 4: AAS 85 [1993], 840). Because of this, during this morning's Holy Mass in the Vatican Basilica, I conferred upon 38 Metropolitan Archbishops the pallium, which symbolizes both communion with the Bishop of Rome as well as the mission to feed with love the one flock of Christ. On this solemn occasion, I also wish to thank from my heart the delegation of the ecumenical patriarchate, testimony of the spiritual bond between the Church of Rome and the Church of Constantinople.

May the example of the Apostles Peter and Paul illumine minds and ignite in the hearts of believers the holy desire to do the will of God, so that the Church journeying on earth may always be faithful to her Lord. Let us turn with confidence to the Virgin Mary, Queen of the Apostles, who from Heaven guides and sustains the path of the People of God.

[Translation by ZENIT]

[After the Angelus the Holy Father greeted pilgrims in various languages. In English, he said:]

I offer a warm welcome to the English-speaking visitors gathered for this Angelus prayer. Today's Solemnity of Saints Peter and Paul, Patrons of the Church of Rome, invites us to give thanks for the faith we have received from the Apostles in the communion of the Church. As a sign of that unity, this morning I conferred the Pallium upon a number of Metropolitan Archbishops from throughout the world. I ask you to pray that, through the intercession of the Apostles, they will be true heralds of the Gospel and models of pastoral charity to the flock entrusted to their care. Upon all of you I invoke the Lord's richest blessings!

Copyright 2010 -- Libreria Editrice Vaticana

[In Italian, he said:]

I greet, finally, the Italian-speaking pilgrims, particularly the Metropolitan Archbishops and all those who accompany them. I wish all a good feast of the Holy Apostles Peter and Paul.