Collection of Homilies

Homilies collected by Rev. Fr. Jessie G. Somosierra, Jr

Archive for Pope

“The Cure for Death Does Exist”

VATICAN CITY, APRIL 4, 2010 (Zenit.org).- Here is a Vatican translation of Benedict XVI’s homily at the Easter Vigil.
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Dear Brothers and Sisters,

An ancient Jewish legend from the apocryphal book “The life of Adam and Eve” recounts that, in his final illness, Adam sent his son Seth together with Eve into the region of Paradise to fetch the oil of mercy, so that he could be anointed with it and healed. The two of them went in search of the tree of life, and after much praying and weeping on their part, the Archangel Michael appeared to them, and told them they would not obtain the oil of the tree of mercy and that Adam would have to die. Subsequently, Christian readers added a word of consolation to the Archangel’s message, to the effect that after 5,500 years the loving King, Christ, would come, the Son of God who would anoint all those who believe in him with the oil of his mercy.

“The oil of mercy from eternity to eternity will be given to those who are reborn of water and the Holy Spirit. Then the Son of God, Christ, abounding in love, will descend into the depths of the earth and will lead your father into Paradise, to the tree of mercy.” This legend lays bare the whole of humanity’s anguish at the destiny of illness, pain and death that has been imposed upon us. Man’s resistance to death becomes evident: somewhere – people have constantly thought – there must be some cure for death. Sooner or later it should be possible to find the remedy not only for this or that illness, but for our ultimate destiny – for death itself. Surely the medicine of immortality must exist. Today too, the search for a source of healing continues. Modern medical science strives, if not exactly to exclude death, at least to eliminate as many as possible of its causes, to postpone it further and further, to prolong life more and more. But let us reflect for a moment: what would it really be like if we were to succeed, perhaps not in excluding death totally, but in postponing it indefinitely, in reaching an age of several hundred years? Would that be a good thing? Humanity would become extraordinarily old, there would be no more room for youth. Capacity for innovation would die, and endless life would be no paradise, if anything a condemnation. The true cure for death must be different. It cannot lead simply to an indefinite prolongation of this current life. It would have to transform our lives from within. It would need to create a new life within us, truly fit for eternity: it would need to transform us in such a way as not to come to an end with death, but only then to begin in fullness. What is new and exciting in the Christian message, in the Gospel of Jesus Christ, was and is that we are told: yes indeed, this cure for death, this true medicine of immortality, does exist. It has been found. It is within our reach. In baptism, this medicine is given to us. A new life begins in us, a life that matures in faith and is not extinguished by the death of the old life, but is only then fully revealed.

To this some, perhaps many, will respond: I certainly hear the message, but I lack faith. And even those who want to believe will ask: but is it really so? How are we to picture it to ourselves? How does this transformation of the old life come about, so as to give birth to the new life that knows no death? Once again, an ancient Jewish text can help us form an idea of the mysterious process that begins in us at baptism. There it is recounted how the patriarch Enoch was taken up to the throne of God. But he was filled with fear in the presence of the glorious angelic powers, and in his human weakness he could not contemplate the face of God. “Then God said to Michael,” to quote from the book of Enoch, “‘Take Enoch and remove his earthly clothing. Anoint him with sweet oil and vest him in the robes of glory!’ And Michael took off my garments, anointed me with sweet oil, and this oil was more than a radiant light … its splendour was like the rays of the sun. When I looked at myself, I saw that I was like one of the glorious beings” (Ph. Rech, Inbild des Kosmos, II 524).

Precisely this – being reclothed in the new garment of God – is what happens in baptism, so the Christian faith tells us. To be sure, this changing of garments is something that continues for the whole of life. What happens in baptism is the beginning of a process that embraces the whole of our life – it makes us fit for eternity, in such a way that, robed in the garment of light of Jesus Christ, we can appear before the face of God and live with him for ever.

In the rite of baptism there are two elements in which this event is expressed and made visible in a way that demands commitment for the rest of our lives. There is first of all the rite of renunciation and the promises. In the early Church, the one to be baptized turned towards the west, the symbol of darkness, sunset, death and hence the dominion of sin. The one to be baptized turned in that direction and pronounced a threefold “no”: to the devil, to his pomp and to sin. The strange word “pomp”, that is to say the devil’s glamour, referred to the splendour of the ancient cult of the gods and of the ancient theatre, in which it was considered entertaining to watch people being torn limb from limb by wild beasts. What was being renounced was a type of culture that ensnared man in the adoration of power, in the world of greed, in lies, in cruelty. It was an act of liberation from the imposition of a form of life that was presented as pleasure and yet hastened the destruction of all that was best in man. This renunciation – albeit in less dramatic form – remains an essential part of baptism today. We remove the “old garments”, which we cannot wear in God’s presence. Or better put: we begin to remove them. This renunciation is actually a promise in which we hold out our hand to Christ, so that he may guide us and reclothe us. What these “garments” are that we take off, what the promise is that we make, becomes clear when we see in the fifth chapter of the Letter to the Galatians what Paul calls “works of the flesh” – a term that refers precisely to the old garments that we remove. Paul designates them thus: “fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing and the like” (Gal 5:19ff.). These are the garments that we remove: the garments of death.

Then, in the practice of the early Church, the one to be baptized turned towards the east – the symbol of light, the symbol of the newly rising sun of history, the symbol of Christ. The candidate for baptism determines the new direction of his life: faith in the Trinitarian God to whom he entrusts himself. Thus it is God who clothes us in the garment of light, the garment of life. Paul calls these new “garments” “fruits of the spirit”, and he describes them as follows: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal 5:22).

In the early Church, the candidate for baptism was then truly stripped of his garments. He descended into the baptismal font and was immersed three times – a symbol of death that expresses all the radicality of this removal and change of garments. His former death-bound life the candidate consigns to death with Christ, and he lets himself be drawn up by and with Christ into the new life that transforms him for eternity. Then, emerging from the waters of baptism the neophytes were clothed in the white garment, the garment of God’s light, and they received the lighted candle as a sign of the new life in the light that God himself had lit within them. They knew that they had received the medicine of immortality, which was fully realized at the moment of receiving holy communion. In this sacrament we receive the body of the risen Lord and we ourselves are drawn into this body, firmly held by the One who has conquered death and who carries us through death.

In the course of the centuries, the symbols were simplified, but the essential content of baptism has remained the same. It is no mere cleansing, still less is it a somewhat complicated initiation into a new association. It is death and resurrection, rebirth to new life.
Indeed, the cure for death does exist. Christ is the tree of life, once more within our reach. If we remain close to him, then we have life. Hence, during this night of resurrection, with all our hearts we shall sing the alleluia, the song of joy that has no need of words. Hence, Paul can say to the Philippians: “Rejoice in the Lord always, again I will say, rejoice!” (Phil 4:4). Joy cannot be commanded. It can only be given. The risen Lord gives us joy: true life. We are already held for ever in the love of the One to whom all power in heaven and on earth has been given (cf. Mt 28:18). In this way, confident of being heard, we make our own the Church’s Prayer over the Gifts from the liturgy of this night: Accept the prayers and offerings of your people. With your help may this Easter mystery of our redemption bring to perfection the saving work you have begun in us. Amen.

“Jesus Has a Fondness for Young People”

“Jesus Has a Fondness for Young People”

VATICAN CITY, SEPT. 18, 2007 (Zenit.org).- Here is a Vatican translation of Benedict XVI’s Sept. 2 homily at the Mass celebrated with youth in Loreto, Italy.

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PASTORAL VISIT OF HIS HOLINESS BENEDICT XVI TO LORETO ON THE OCCASION OF THE AGORÀ OF ITALIAN YOUTH 
EUCHARISTIC CONCELEBRATION 
HOMILY OF HIS HOLINESS BENEDICT XVI 

Plain of Montorso
Sunday, 2 September 2007 

After last night’s Vigil, our Meeting in Loreto is now coming to an end around the altar with the solemn Eucharistic celebration. Once again, my most cordial greeting to you all. I extend a special greeting to the Bishops and I thank Archbishop Angelo Bagnasco who has expressed your common sentiments. I greet the Archbishop of Loreto who has welcomed us with affection and kindness. I greet the priests, the men and women religious and all those who have carefully prepared this important event of faith. I offer a respectful greeting to the Civil and Military Authorities present, with a particular remembrance for Hon. Mr Francesco Rutelli, Vice-President of the Council of Ministers. 

This is truly a day of grace! The Readings we have just heard help us to understand the marvellous work the Lord has done in bringing so many of us here to Loreto, to meet in a joyful atmosphere of prayer and festivity. In a certain sense, our gathering at the Virgin’s Shrine fulfils the words of the Letter to the Hebrews: “You have come to Mount Zion and to the city of the living God”. Celebrating the Eucharist in the shadow of the Holy House, we too come to the “festal gathering, and to the assembly of the first-born who are enrolled in heaven”. Thus, we can experience the joy of having come “to a judge who is God of all, and to the spirits of just men made perfect”. With Mary, Mother of the Redeemer and our Mother, let us above all go to meet “the Mediator of a New Covenant”, Our Lord Jesus Christ (cf. Heb 12:22-24). The Heavenly Father, who in many and various ways spoke to our fathers (cf. Heb 1:1), offering his Covenant and often encountering resistance and rejection, desired in the fullness of time to make a new, definitive and irrevocable agreement with human beings, sealing it with the Blood of his Only-Begotten Son, who died and rose for the salvation of all humanity. Jesus Christ, God made man, took on our own flesh in Mary, participated in our life and chose to share in our history. To realize his Covenant God sought a young heart and he found it in Mary, “a young woman”. 

God also seeks young people today. He seeks young people with great hearts who can make room for him in their lives to be protagonists of the New Covenant. To accept a proposal as fascinating as the one Jesus offers us, to make the covenant with him, it is necessary to be youthful within, to be capable of letting oneself be called into question by his newness, to set out with him on new roads. Jesus has a fondness for young people, as the conversation with the rich young man clearly shows (cf. Mt 19:16-22; Mk 10:17-22); he respects their freedom but never tires of proposing loftier goals for life to them: the newness of the Gospel and the beauty of holy behaviour. Following her Lord’s example, the Church continues to show the same attention. This is why, dear young people, she looks at you with immense affection, she is close to you in moments of joy and festivity, in trials and in loss. She sustains you with the gifts of sacramental grace and accompanies you in the discernment of your vocation. Dear young people, let yourselves be involved in the new life that flows from the encounter with Christ and you will be able to be apostles of his peace in your families, among your friends, within your Ecclesial Communities and in the various milieus in which you live and work. 

But what is it that makes people “young” in the Gospel sense? Our Meeting, which is taking place in the shadow of a Marian Shrine, invites us to look to Our Lady. Let us therefore ask ourselves: How did Mary spend her youth? Why was it that in her the impossible became possible? She herself reveals it to us in the Canticle of the Magnificat. God “regarded the low estate of his handmaiden” (Lk 1:48a). It was Mary’s humility that God appreciated more than anything else in her. And it is precisely of humility that the other two Readings of today’s liturgy speak to us. Is it not a happy coincidence that this message is addressed to us exactly here in Loreto? Here, we think spontaneously of the Holy House of Nazareth, which is the Shrine of humility: the humility of God who took flesh, who made himself small, and the humility of Mary who welcomed him into her womb; the humility of the Creator and the humility of the creature. Jesus, Son of God and Son of man, was born from this encounter of humility. “The greater you are, the more you humble yourself, so you will find favour in the sight of the Lord. For great is the might of the Lord” (3:18-20) says the passage in Sirach; and in the Gospel, after the Parable of the Wedding Feast, Jesus concludes: “Every one who exalts himself will be humbled, and he who humbles himself will be exalted” (Lk 14:11). Today, this perspective mentioned in the Scriptures appears especially provocative to the culture and sensitivity of contemporary man. The humble person is perceived as someone who gives up, someone defeated, someone who has nothing to say to the world. Instead, this is the principal way, and not only because humility is a great human virtue but because, in the first place, it represents God’s own way of acting. It was the way chosen by Christ, the Mediator of the New Covenant, who “being found in human form he humbled himself and became obedient unto death, even death on a cross” (Phil 2:8). 

Dear young people, I seem to perceive in these words of God about humility an important message which is especially current for you who want to follow Christ and belong to his Church. This is the message: do not follow the way of pride but rather that of humility. Go against the tide: do not listen to the interested and persuasive voices that today are peddling on many sides models of life marked by arrogance and violence, by oppression and success at any cost, by appearances and by having at the expense of being. How many messages, which reach you especially through the mass media, are targeting you! Be alert! Be critical! Do not follow the wave produced by this powerful, persuasive action. Do not be afraid, dear friends, to prefer the “alternative” routes pointed out by true love: a modest and sound lifestyle; sincere and pure emotional relationships; honest commitment in studies and work; deep concern for the common good. Do not be afraid of seeming different and being criticized for what might seem to be losing or out of fashion; your peers but adults too, especially those who seem more distant from the mindset and values of the Gospel, are crying out to see someone who dares to live according to the fullness of humanity revealed by Jesus Christ. 

Therefore, dear friends, the way of humility is not the way of renunciation but that of courage. It is not the result of a defeat but the result of a victory of love over selfishness and of grace over sin. In following Christ and imitating Mary, we must have the courage of humility; we must entrust ourselves humbly to the Lord, because only in this way will we be able to become docile instruments in his hands and allow him to do great things in us. The Lord worked great miracles in Mary and in the Saints! I am thinking, for example, of Francis of Assisi and Catherine of Siena, Patrons of Italy. I am thinking also of splendid young people like St Gemma Galgani, St Gabriel of the Sorrowful Virgin, St Louis Gonzaga, St Dominic Savio, St Maria Goretti, born not far from here, and the Blesseds, Piergiorgio Frassati and Alberto Marvelli. And I am also thinking of numerous young men and women who belong to the ranks of the “anonymous” Saints, but who are not anonymous to God. For him, every individual person is unique, with his or her own name and face. All, and you know it, are called to be Saints! 

As you see, dear young people, the humility the Lord has taught us and to which the Saints have borne witness, each according to the originality of his or her own vocation, is quite different from a renunciatory way of life. Let us look above all at Mary. At her school, we too, like her, can experience that “yes” of God to humanity from which flow all the “yeses” of our life. It is true, the challenges you must face are many and important. The first however, is always that of following Christ to the very end without reservations and compromises. And following Christ means feeling oneself a living part of his body which is the Church. One cannot call oneself a disciple of Jesus if one does not love and obey his Church. The Church is our family in which love for the Lord and for our brothers and sisters, especially through participation in the Eucharist, enables us to experience the joy of already having a foretaste, now, of the future life that will be totally illuminated by Love. May our daily commitment be to live here below as though we were already in Heaven above.

Thus, feeling oneself as Church is a vocation to holiness for all; it is a daily commitment to build communion and unity, overcoming all resistance and rising above every incomprehension. In the Church we learn to love, teaching ourselves to accept our neighbour freely, to show caring attention to those in difficulty, to the poor and to the lowliest. The fundamental motivation that unites believers in Christ is not success but goodness, a goodness that is all the more authentic the more it is shared, and which does not primarily consist in having or in being powerful, but in being. In this way one builds the city of God with human beings, a city which at the same time grows on earth and comes down from Heaven because it develops in the encounter and collaboration between people and God (cf. Rv 21:2-3). 

Following Christ, dear young people, also entails the constant effort to make one’s own contribution to building a society that is more just and sober and in which all may enjoy the goods of the earth.
I know that many of you are generously dedicated to witnessing to your faith in the various social environments, active as volunteers and working to promote the common good, peace and justice in every community. There is no doubt that one of the fields in which it seems urgent to take action is that of safeguarding creation. The future of the planet is entrusted to the new generations, in which there are evident signs of a development that has not always been able to protect the delicate balances of nature. Before it is too late, it is necessary to make courageous decisions that can recreate a strong alliance between humankind and the earth. A decisive “yes” is needed to protect creation and also a strong commitment to invert those trends which risk leading to irreversibly degrading situations. I therefore appreciated the Italian Church’s initiative to encourage sensitivity to the problems of safeguarding creation by establishing a National Day, which occurs precisely on 1 September. This year attention is focused above all on water, a very precious good which, if it is not shared fairly and peacefully, will unfortunately become a cause of harsh tensions and bitter conflicts. 

Dear young friends, after listening to your reflections yesterday evening and last night, letting myself be guided by God’s Word, I now want to entrust to you my considerations which are intended as a paternal encouragement to follow Christ in order to be witnesses of his hope and love. For my part, I will continue to be beside you with my prayers and affection, so that you may persevere enthusiastically on the journey of the Agora, this unique triennial journey of listening, dialogue and mission. Today, concluding the first year with this wonderful Meeting, I cannot fail to invite you to look ahead already to the great event of World Youth Day that will be held in July next year in Sydney. I ask you to prepare yourselves for this important manifestation of youthful faith by meditating on the Message which examines in depth the theme of the Holy Spirit, to live together a new springtime of the Spirit. Therefore, I am expecting many of you even in Australia, at the end of your second year of the Agora. Lastly, let us turn our gaze, our eyes, once again to Mary, model of humility and courage. Virgin of Nazareth, help us to be docile to the work of the Holy Spirit, as you were; help us to become ever more holy, disciples in love with your Son Jesus; sustain and guide these young people so that they may be joyful and tireless missionaries of the Gospel among their peers in every corner of Italy. Amen!



Papal Homily in Cathedral of Vienna

“Give the Soul Its Sunday, Give Sunday Its Soul”

VIENNA, Austria, SEPT. 9, 2007 (Zenit.org).- Here is a Vatican translation of the homily Benedict XVI delivered today during the Mass he presided over in St. Stephen’s Cathedral in Vienna.

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Dear Brothers and Sisters,

“Sine dominico non possumus!” Without the gift of the Lord, without the Lord’s day, we cannot live: That was the answer given in the year 304 by Christians from Abitene in present-day Tunisia, when they were caught celebrating the forbidden Sunday Eucharist and brought before the judge. They were asked why they were celebrating the Christian Sunday Eucharist, even though they knew it was a capital offence. “Sine dominico non possumus”: in the word dominico two meanings are inextricably intertwined, and we must once more learn to recognize their unity. First of all there is the gift of the Lord — this gift is the Lord himself: the Risen one, whom the Christians simply need to have close and accessible to them, if they are to be themselves. Yet this accessibility is not merely something spiritual, inward and subjective: the encounter with the Lord is inscribed in time on a specific day. And so it is inscribed in our everyday, corporal and communal existence, in temporality. It gives a focus, an inner order to our time and thus to the whole of our lives. For these Christians, the Sunday Eucharist was not a commandment, but an inner necessity. Without him who sustains our lives with his love, life itself is empty. To do without or to betray this focus would deprive life of its very foundation, would take away its inner dignity and beauty.

Does this attitude of the Christians of that time apply also to us who are Christians today? Yes, it does, we too need a relationship that sustains us, that gives direction and content to our lives. We too need access to the Risen one, who sustains us through and beyond death. We need this encounter which brings us together, which gives us space for freedom, which lets us see beyond the bustle of everyday life to God’s creative love, from which we come and toward which we are travelling.

Of course, if we listen to today’s Gospel, if we listen to what the Lord is saying to us, it frightens us: “Whoever of you does not renounce all that he has and all links with his family cannot be my disciple.” We would like to object: What are you saying, Lord? Isn’t the family just what the world needs? Doesn’t it need the love of father and mother, the love between parents and children, between husband and wife? Don’t we need love for life, the joy of life? And don’t we also need people who invest in the good things of this world and build up the earth we have received, so that everyone can share in its gifts? Isn’t the development of the earth and its goods another charge laid upon us? If we listen to the Lord more closely, if we listen to him in the context of everything he is saying to us, then we understand that Jesus does not demand the same from everyone. Each person has a specific task, to each is assigned a particular way of discipleship. In today’s Gospel, Jesus is speaking directly of the specific vocation of the Twelve, a vocation not shared by the many who accompanied Jesus on his journey to Jerusalem. The Twelve must first of all overcome the scandal of the Cross, and then they must be prepared truly to leave everything behind; they must be prepared to assume the seemingly absurd task of travelling to the ends of the earth and, with their minimal education, proclaiming the Gospel of Jesus Christ to a world filled with claims to erudition and with real or apparent education — and naturally also to the poor and the simple. They must themselves be prepared to suffer martyrdom in the course of their journey into the vast world, and thus to bear witness to the Gospel of the Crucified and Risen Lord. If Jesus’s words apply in the first instance to the Twelve, his call naturally extends beyond the historical moment into all subsequent centuries. He calls people of all times to count exclusively on him, to leave everything else behind, so as to be totally available for him, and hence totally available for others: to create oases of selfless love in a world where so often only power and wealth seem to count for anything. Let us thank the Lord for giving us men and women in every century who have left all else behind for his sake, and have thus become radiant signs of his love. We need only think of people like Benedict and Scholastica, Francis and Clare, Elizabeth of Hungary and Hedwig of Silesia, Ignatius of Loyola, Teresa of Avila, and in our own day, Mother Teresa and Padre Pio. With their whole lives, these people have become a living interpretation of Jesus’s teaching, which through their lives becomes close and intelligible to us. Let us ask the Lord to grant to people in our own day the courage to leave everything behind and so to be available to everyone.

Yet if we now turn once more to the Gospel, we realize that the Lord is not speaking merely of a few individuals and their specific task; the essence of what he says applies to everyone. The heart of the matter he expresses elsewhere in these words: “For whoever would save his life will lose it; and whoever loses his life for my sake, he will save it. For what does it profit a man if he gains the whole world and loses or forfeits himself?” (Lk 9:24f.). Whoever wants to keep his life just for himself will lose it. Only by giving ourselves do we receive our life. In other words: only the one who loves discovers life. And love always demands going out of oneself, it demands leaving oneself. Anyone who looks just to himself, who wants the other only for himself, will lose both himself and the other. Without this profound losing of oneself, there is no life. The restless craving for life, so widespread among people today, leads to the barrenness of a lost life. “Whoever loses his life for my sake … “, says the Lord: a radical letting-go of our self is only possible if in the process we end up, not by falling into the void, but into the hands of Love eternal. Only the love of God, who loses himself for us and gives himself to us, makes it possible for us also to become free, to let go, and so truly to find life. This is the heart of what the Lord wants to say to us in the seemingly hard words of this Sunday’s Gospel. With his teaching he gives us the certainty that we can build on his love, the love of the incarnate God. Recognition of this is the wisdom of which today’s reading speaks. Once again, we find that all the world’s learning profits us nothing unless we learn to live, unless we discover what truly matters in life.

“Sine dominico non possumus!” Without the Lord and without the day that belongs to him, life does not flourish. Sunday has been transformed in our Western societies into the week-end, into leisure time. Leisure time is certainly something good and necessary, especially amid the mad rush of the modern world. Yet if leisure time lacks an inner focus, an overall sense of direction, then ultimately it becomes wasted time that neither strengthens nor builds us up. Leisure time requires a focus — the encounter with him who is our origin and goal. My great predecessor in the see of Munich and Freising, Cardinal Faulhaber, once put it like this: Give the soul its Sunday, give Sunday its soul.

Because Sunday is ultimately about encountering the risen Christ in word and sacrament, its span extends through the whole of reality. The early Christians celebrated the first day of the week as the Lord’s day, because it was the day of the resurrection. Yet very soon, the Church also came to realize that the first day of the week is the day of the dawning of creation, the day on which God said: “Let there be light” (Gen 1:3). Therefore Sunday is also the Church’s weekly feast of creation — the feast of thanksgiving and joy over God’s creation. At a time when creation seems to be endangered in so many ways through human activity, we should consciously advert to this dimension of Sunday too. Then, for the early Church, the first day increasingly assimilated the traditional meaning of the seventh day, the Sabbath. We participate in God’s rest, which embraces all of humanity. Thus we sense on this day something of the freedom and equality of all God’s creatures.

In this Sunday’s Opening Prayer we call to mind firstly that through his Son God has redeemed us and made us his beloved children. Then we ask him to look down with loving-kindness upon all who believe in Christ and to give us true freedom and eternal life. We ask God to look down with loving-kindness. We ourselves need this look of loving-kindness not only on Sunday but beyond, reaching into our everyday lives. As we ask, we know that this loving gaze has already been granted to us. What is more, we know that God has adopted us as his children, he has truly welcomed us into communion with himself. To be someone’s child means, as the early Church knew, to be a free person, not a slave but a member of the family. And it means being an heir. If we belong to God, who is the power above all powers, then we are fearless and free. And we are heirs. The inheritance he has bequeathed to us is himself, his love. Yes, Lord, may this inheritance enter deep within our souls so that we come to know the joy of being redeemed. Amen.



Papal Homily at Shrine of Mariazell

“Whenever We Look Toward Mary, She Shows Us Jesus”

MARIAZELL, Austria, SEPT. 8, 2007 (Zenit.org).- Here is the address Benedict XVI delivered today at the Marian shrine of Mariazell, to mark the 850th anniversary of its foundation.

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APOSTOLIC JOURNEY
OF HIS HOLINESS BENEDICT XVI
TO AUSTRIA

ON THE OCCASION OF THE 850th ANNIVERSARY
OF THE FOUNDATION OF THE SHRINE OF MARIAZELL

EUCHARISTIC CELEBRATION
HOMILY OF HIS HOLINESS BENEDICT XVI

Square in front of the Basilica of Mariazell
Saturday, 8 September 2007

Dear Brothers and Sisters,

With our great pilgrimage to Mariazell, we are celebrating the patronal feast of this Shrine, the feast of Our Lady’s Birthday. For 850 years pilgrims have been travelling here from different peoples and nations; they come to pray for the intentions of their hearts and their homelands, bringing their deepest hopes and concerns. In this way Mariazell has become a place of peace and reconciled unity, not only for Austria, but far beyond her borders. Here we experience the consoling kindness of the Madonna. Here we meet Jesus Christ, in whom God is with us, as today’s Gospel reminds us — Jesus, of whom we have just heard in the reading from the prophet Micah: “He himself will be peace” (5:4). Today we join in the great centuries-old pilgrimage. We rest awhile with the Mother of the Lord, and we pray to her: Show us Jesus. Show to us pilgrims the one who is both the way and the destination: the truth and the life.

The Gospel passage we have just heard broadens our view. It presents the history of Israel from Abraham onwards as a pilgrimage, which, with its ups and downs, its paths and detours, leads us finally to Christ. The genealogy with its light and dark figures, its successes and failures, shows us that God can write straight even on the crooked lines of our history. God allows us our freedom, and yet in our failures he can always find new paths for his love. God does not fail. Hence this genealogy is a guarantee of God’s faithfulness; a guarantee that God does not allow us to fall, and an invitation to direct our lives ever anew towards him, to walk ever anew towards Jesus Christ.

Making a pilgrimage means setting out in a particular direction, travelling towards a destination. This gives a beauty of its own even to the journey and to the effort involved. Among the pilgrims of Jesus’s genealogy there were many who forgot the goal and wanted to make themselves the goal. Again and again, though, the Lord called forth people whose longing for the goal drove them forward, people who directed their whole lives towards it. The awakening of the Christian faith, the dawning of the Church of Jesus Christ was made possible, because there were people in Israel whose hearts were searching — people who did not rest content with custom, but who looked further ahead, in search of something greater: Zechariah, Elizabeth, Simeon, Anna, Mary and Joseph, the Twelve and many others. Because their hearts were expectant, they were able to recognize in Jesus the one whom God had sent, and thus they could become the beginning of his worldwide family. The Church of the Gentiles was made possible, because both in the Mediterranean area and in those parts of Asia to which the messengers of Jesus travelled, there were expectant people who were not satisfied by what everyone around them was doing and thinking, but who were seeking the star which could show them the way towards Truth itself, towards the living God.

We too need an open and restless heart like theirs. This is what pilgrimage is all about. Today as in the past, it is not enough to be more or less like everyone else and to think like everyone else. Our lives have a deeper purpose. We need God, the God who has shown us his face and opened his heart to us: Jesus Christ. Saint John rightly says of him that only he is God and rests close to the Father’s heart (cf. Jn 1:18); thus only he, from deep within God himself, could reveal God to us — reveal to us who we are, from where we come and where we are going. Certainly, there are many great figures in history who have had beautiful and moving experiences of God. Yet these are still human experiences, and therefore finite. Only He is God and therefore only He is the bridge that truly brings God and man together. So if we Christians call him the one universal Mediator of salvation, valid for everyone and, ultimately, needed by everyone, this does not mean that we despise other religions, nor are we arrogantly absolutizing our own ideas; on the contrary, it means that we are gripped by him who has touched our hearts and lavished gifts upon us, so that we, in turn, can offer gifts to others. In fact, our faith is decisively opposed to the attitude of resignation that considers man incapable of truth — as if this were more than he could cope with. This attitude of resignation with regard to truth, I am convinced, lies at the heart of the crisis of the West, the crisis of Europe. If truth does not exist for man, then neither can he ultimately distinguish between good and evil. And then the great and wonderful discoveries of science become double-edged: they can open up significant possibilities for good, for the benefit of mankind, but also, as we see only too clearly, they can pose a terrible threat, involving the destruction of man and the world. We need truth. Yet admittedly, in the light of our history we are fearful that faith in the truth might entail intolerance. If we are gripped by this fear, which is historically well grounded, then it is time to look towards Jesus as we see him in the shrine at Mariazell. We see him here in two images: as the child in his Mother’s arms, and above the high altar of the Basilica as the Crucified. These two images in the Basilica tell us this: truth prevails not through external force, but it is humble and it yields itself to man only via the inner force of its veracity. Truth proves itself in love. It is never our property, never our product, just as love can never be produced, but only received and handed on as a gift. We need this inner force of truth. As Christians we trust this force of truth. We are its witnesses. We must hand it on as a gift in the same way as we have received it, as it has given itself to us.

“To gaze upon Christ” is the motto of this day. For one who is searching, this summons repeatedly turns into a spontaneous plea, a plea addressed especially to Mary, who has given us Christ as her Son: “Show us Jesus!” Let us make this prayer today with our whole heart; let us make this prayer above and beyond the present moment, as we inwardly seek the Face of the Redeemer. “Show us Jesus!” Mary responds, showing him to us in the first instance as a child. God has made himself small for us. God comes not with external force, but he comes in the powerlessness of his love, which is where his true strength lies. He places himself in our hands. He asks for our love. He invites us to become small ourselves, to come down from our high thrones and to learn to be childlike before God. He speaks to us informally. He asks us to trust him and thus to learn how to live in truth and love. The child Jesus naturally reminds us also of all the children in the world, in whom he wishes to come to us. Children who live in poverty; who are exploited as soldiers; who have never been able to experience the love of parents; sick and suffering children, but also those who are joyful and healthy. Europe has become child-poor: we want everything for ourselves, and place little trust in the future. Yet the earth will be deprived of a future only when the forces of the human heart and of reason illuminated by the heart are extinguished — when the face of God no longer shines upon the earth. Where God is, there is the future.

“To gaze upon Christ”: let us look briefly now at the Crucified One above the high altar. God saved the world not by the sword, but by the Cross. In dying, Jesus extends his arms. This, in the first place, is the posture of the Passion, in which he lets himself be nailed to the Cross for us, in order to give us his life. Yet outstretched arms are also the posture of one who prays, the stance assumed by the priest when he extends his arms in prayer: Jesus transformed the Passion, his suffering and his death, into prayer, and in this way he transformed it into an act of love for God and for humanity. That, finally, is why the outstretched arms of the Crucified One are also a gesture of embracing, by which he draws us to himself, wishing to enfold us in his loving hands. In this way he is an image of the living God, he is God himself, and we may entrust ourselves to him.

“To gaze upon Christ!” If we do this, we realize that Christianity is more than and different from a moral code, from a series of requirements and laws. It is the gift of a friendship that lasts through life and death: “No longer do I call you servants, but friends” (Jn 15:15), the Lord says to his disciples. We entrust ourselves to this friendship. Yet precisely because Christianity is more than a moral system, because it is the gift of friendship, for this reason it also contains within itself great moral strength, which is so urgently needed today on account of the challenges of our time. If with Jesus Christ and his Church we constantly re-read the Ten Commandments of Sinai, entering into their full depth, then a great, valid and lasting teaching unfolds before us. The Ten Commandments are first and foremost a “yes” to God, to a God who loves us and leads us, who carries us and yet allows us our freedom: indeed, it is he who makes our freedom real (the first three commandments). It is a “yes” to the family (fourth commandment), a “yes” to life (fifth commandment), a “yes” to responsible love (sixth commandment), a “yes” to solidarity, to social responsibility and to justice (seventh commandment), a “yes” to truth (eighth commandment) and a “yes” to respect for other people and for what is theirs (ninth and tenth commandments). By the strength of our friendship with the living God we live this manifold “yes” and at the same time we carry it as a signpost into this world of ours today.

“Show us Jesus!” It was with this plea to the Mother of the Lord that we set off on our journey here. This same plea will accompany us as we return to our daily lives. And we know that Mary hears our prayer: yes, whenever we look towards Mary, she shows us Jesus. Thus we can find the right path, we can follow it step by step, filled with joyful confidence that the path leads into the light — into the joy of eternal Love. Amen.



Assumption




Benedict XVI’s Homily on the Assumption

“Take Heart, It Is Love That Wins in the End!”

CASTEL GANDOLFO, Italy, AUG. 25, 2007 (Zenit.org).- Here is a Vatican translation of the homily Benedict XVI delivered Aug. 15, solemnity of the Assumption of the Blessed Virgin Mary, at St. Thomas of Villanova Parish in Castel Gandolfo.

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HOLY MASS ON THE SOLEMNITY
OF THE ASSUMPTION OF THE BLESSED VIRGIN MARY
HOMILY OF HIS HOLINESS BENEDICT XVI
St. Thomas of Villanova Parish, Castel Gandolfo
Wednesday, 15 August 2007

Dear Brothers and Sisters,

In his great work “De Civitate Dei,” St Augustine says once that the whole of human history, the history of the world, is a struggle between two loves: love of God to the point of losing oneself, of total self-giving, and love of oneself to the point of despising God, of hating others. This same interpretation of history as a struggle between two loves, between love and selfishness, also appears in the reading from the Book of Revelation that we have just heard.

Here, these two loves appear in two great figures. First of all, there is the immensely strong, red dragon with a striking and disturbing manifestation of power without grace, without love, of absolute selfishness, terror and violence.

At the time when St John wrote the Book of Revelation, this dragon represented for him the power of the anti-Christian Roman Emperors, from Nero to Domitian. This power seemed boundless; the military, political and propagandist power of the Roman Empire was such that before it, faith, the Church, appeared as a defenceless woman with no chance of survival and even less of victory.

Who could stand up to this omnipresent force that seemed capable of achieving everything? Yet, we know that in the end it was the defenceless woman who won and not egoism or hatred; the love of God triumphed and the Roman Empire was opened to the Christian faith.

The words of Sacred Scripture always transcend the period in history. Thus, not only does this dragon suggest the anti-Christian power of the persecutors of the Church of that time, but also anti-Christian dictatorships of all periods.

We see this power, the force of the red dragon, brought into existence once again in the great dictatorships of the last century: the Nazi dictatorship and the dictatorship of Stalin monopolized all the power, penetrated every corner, the very last corner. It seemed impossible in the long term that faith could survive in the face of this dragon that was so powerful, that could not wait to devour God become a Child, as well as the woman, the Church. But also in this case, in the end love was stronger than hate.

Today too, the dragon exists in new and different ways. It exists in the form of materialistic ideologies that tell us it is absurd to think of God; it is absurd to observe God’s commandments: they are a leftover from a time past. Life is only worth living for its own sake. Take everything we can get in this brief moment of life. Consumerism, selfishness and entertainment alone are worthwhile. This is life. This is how we must live. And once again, it seems absurd, impossible, to oppose this dominant mindset with all its media and propagandist power. Today too, it seems impossible to imagine a God who created man and made himself a Child and who was to be the true ruler of the world.

Even now, this dragon appears invincible, but it is still true today that God is stronger than the dragon, that it is love which conquers rather than selfishness.

Having thus considered the various historical forms of the dragon, let us now look at the other image: the woman clothed with the sun, with the moon under her feet, surrounded by 12 stars. This is also a multidimensional image.

Without any doubt, a first meaning is that it is Our Lady, Mary, clothed with the sun, that is, with God, totally; Mary who lives totally in God, surrounded and penetrated by God’s light. Surrounded by the 12 stars, that is, by the 12 tribes of Israel, by the whole People of God, by the whole Communion of Saints; and at her feet, the moon, the image of death and mortality.

Mary has left death behind her; she is totally clothed in life, she is taken up body and soul into God’s glory and thus, placed in glory after overcoming death, she says to us: Take heart, it is love that wins in the end!

The message of my life was: I am the handmaid of God, my life has been a gift of myself to God and my neighbour. And this life of service now arrives in real life. May you too have trust and have the courage to live like this, countering all the threats of the dragon.

This is the first meaning of the woman whom Mary succeeded in being. The “woman clothed with the sun” is the great sign of the victory of love, of the victory of goodness, of the victory of God; a great sign of consolation.

Yet, this woman who suffered, who had to flee, who gave birth with cries of anguish, is also the Church, the pilgrim Church of all times. In all generations she has to give birth to Christ anew, to bring him very painfully into the world, with great suffering. Persecuted in all ages, it is almost as if, pursued by the dragon, she had gone to live in the wilderness.

However, in all ages, the Church, the People of God, also lives by the light of God and as the Gospel says is nourished by God, nourishing herself with the Bread of the Holy Eucharist. Thus, in all the trials in the various situations of the Church through the ages in different parts of the world, she wins through suffering. And she is the presence, the guarantee of God’s love against all the ideologies of hatred and selfishness.

We see of course that today too the dragon wants to devour God who made himself a Child. Do not fear for this seemingly frail God; the fight has already been won. Today too, this weak God is strong: he is true strength.

Thus, the Feast of the Assumption is an invitation to trust in God and also to imitate Mary in what she herself said: Behold, I am the handmaid of the Lord; I put myself at the Lord’s disposal.

This is the lesson: one should travel on one’s own road; one should give life and not take it. And precisely in this way each one is on the journey of love which is the loss of self, but this losing of oneself is in fact the only way to truly find oneself, to find true life.

Let us look to Mary, taken up into Heaven. Let us be encouraged to celebrate the joyful feast with faith: God wins. Faith, which seems weak, is the true force of the world. Love is stronger than hate.

And let us say with Elizabeth: Blessed are you among women. Let us pray to you with all the Church: Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.




St. Peter and Paul