tag:blogger.com,1999:blog-86559520563657485292024-03-06T03:52:09.987-05:00Faith explained by Benedict XVIBuscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.comBlogger26125tag:blogger.com,1999:blog-8655952056365748529.post-18122999976524978432012-11-03T14:45:00.004-04:002012-11-03T14:45:57.204-04:00The year of Faith: Introduction (General Audience, 17 October 2012)<b><span style="color: red;">Catecheses "Year of Faith"</span> - Introduction </b><br />
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"The 50th anniversary of the opening of the <a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/index.htm">Second Vatican Council</a>
is an important opportunity to return to God, to deepen our faith and
live it more courageously, and to strengthen our belonging to the
Church, “teacher of humanity”. It is through the proclamation of the
Word, the celebration of the sacraments and works of charity that she
guides us to meeting and knowing Christ, true God and true man. This is
not an encounter with an idea or with a project of life, but with a
living Person who transforms our innermost selves, revealing to us our
true identity as children of God". </div>
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<i>Dear Brothers and Sisters,</i></div>
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Today I would like to introduce the new series of Catecheses that will develop throughout the <a href="http://www.vatican.va/special/annus_fidei/index_en.htm">Year of Faith</a> that has just begun and will interrupt — during this period — the series on the school of prayer. I announced this special Year in the Apostolic Letter <a href="http://www.vatican.va/holy_father/benedict_xvi/motu_proprio/documents/hf_ben-xvi_motu-proprio_20111011_porta-fidei_en.html">Porta Fidei</a>, precisely so that the Church might renew the enthusiasm of believing in Jesus Christ the one Saviour of the world, revive the joy of walking on the path he pointed out to us and bear a tangible witness to the transforming power of faith. <br />
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The 50th anniversary of the opening of the <a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/index.htm">Second Vatican Council</a> is an important opportunity to return to God, to deepen our faith and live it more courageously, and to strengthen our belonging to the Church, “teacher of humanity”. It is through the proclamation of the Word, the celebration of the sacraments and works of charity that she guides us to meeting and knowing Christ, true God and true man. This is not an encounter with an idea or with a project of life, but with a living Person who transforms our innermost selves, revealing to us our true identity as children of God. <br />
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The encounter with Christ renews our human relationships, directing them, from day to day, to greater solidarity and brotherhood in the logic of love. Having faith in the Lord is not something that solely involves our intelligence, the area of intellectual knowledge; rather, it is a change that involves our life, our whole self: feelings, heart, intelligence, will, corporeity, emotions and human relationships. With faith everything truly changes, in us and for us, and our future destiny is clearly revealed, the truth of our vocation in history, the meaning of life, the pleasure of being pilgrims bound for the heavenly Homeland. <br />
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However — let us ask ourselves — is faith truly the transforming force in our life, in my life? Or is it merely one of the elements that are part of existence, without being the crucial one that involves it totally? With the Catecheses of this <a href="http://www.vatican.va/special/annus_fidei/index_en.htm">Year of Faith</a> let us make a journey to reinforce or rediscover the joy of faith, in the knowledge that it is not something extraneous, detached from daily life, but is its soul. Faith in a God who is love, who makes himself close to man by incarnating himself and by giving himself on the Cross, who saves us and opens the doors of Heaven to us once again, clearly indicates that man’s fullness consists solely in love. <br />
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This must be unequivocally reasserted today, when the cultural transformations under way frequently display so many forms of barbarity, passed off as “conquests of civilization”. Faith affirms that there is no true humanity except in the places, actions, times and forms in which the human being is motivated by the love that comes from God. It is expressed as a gift and reveals itself in relationships full of love, compassion, attention and disinterested service to others. Wherever there is domination, possession, exploitation and the taking advantage of the other for selfish reasons wherever there is the arrogance of the ego withdrawn into the self, the human being is impoverished, debased and disfigured. The Christian faith, active in charity and strong in hope, does not limit but rather humanizes life, indeed, makes it fully human. <br />
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Faith means taking this transforming message to heart in our life, receiving the revelation of God who makes us know that he exists, how he acts and what his plans for us are. Of course, the mystery of God always remains beyond our conception and reason, our rites and our prayers. Yet, through his revelation, God actually communicates himself to us, recounts himself and makes himself accessible. And we are enabled to listen to his Word and to receive his truth. This, then, is the wonder of faith: God, in his love, creates within us — through the action of the Holy Spirit — the appropriate conditions for us to recognize his Word. God himself, in his desire to show himself, to come into contact with us, to make himself present in our history, enables us to listen to and receive him. St Paul expresses it with joy and gratitude in these words: “And we also thank God constantly for this, that when you received the word of God which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers” ( 1 Thess 2:13). <br />
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God has revealed himself with words and works throughout a long history of friendship with mankind which culminated in the Incarnation of the Son of God and in the Mystery of his death and Resurrection. God not only revealed himself in the history of a people, he not only spoke through the Prophets but he also crossed the threshold of his Heaven to enter our planet as a man, so that we might meet him and listen to him. And the proclamation of the Gospel of salvation spread from Jerusalem to the ends of the earth. The Church, born from Christ’s side, became the messenger of a new and solid hope: Jesus of Nazareth Crucified and Risen, the Saviour of the world who is seated at the right hand of the Father and is the judge of the living and the dead. This is the kerygma the central, explosive proclamation of faith. However the problem of the “rule of faith” has been posed from the outset, in other words the problem of believers’ faithfulness to the truth of the Gospel, which to be firmly anchored, to the saving truth about God and man that must be preserved and passed down. St Paul wrote: “I preached to you the Gospel, which you received, in which you stand, by which you are saved, if you hold it fast — unless you believed in vain” (1 Cor 15:2). <br />
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But where can we find the essential formula of faith? Where can we find the truths that have been faithfully passed down to us and that constitute the light for our daily life? The answer is simple. In the Creed, in the Profession of Faith or Symbol of Faith, we are reconnected with the original event of the Person and history of Jesus of Nazareth; what the Apostle to the Gentiles said to the Christians of Corinth happens: “I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the Scriptures; that he was buried, that he was raised on the third day, in accordance with the Scriptures” (1 Cor 15:3-5). <br />
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Today too the Creed needs to be better known, understood and prayed. It is important above all that the Creed be, so to speak, “recognized”. Indeed, knowing might be merely an intellectual operation, whereas “recognizing” means the need to discover the deep bond between the truth we profess in the Creed and our daily existence, so that these truths may truly and in practice be — as they have always been — light for our steps through life, water that irrigates the parched stretches on our path, life that gets the better of some arid areas of life today. The moral life of Christians is grafted on the Creed, on which it is founded and by which it is justified. <br />
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It is not by chance that Blessed <a href="http://www.vatican.va/holy_father/john_paul_ii/index.htm">John Paul II</a> wanted the Catechism of the Catholic Church, a reliable norm for teaching the faith and a dependable source for a renewed catechesis, to be based on the Creed. It was a question of confirming and preserving this central core of the truths of the faith and of rendering it in a language that would be more comprehensible to the people of our time, to us. It is a duty of the Church to transmit the faith, to communicate the Gospel, so that the Christian truths may be a light in the new cultural transformations and that Christians may be able to account for the hope that is in them (cf. 1 Pet 3:15). Today we are living in a society in constant movement, one that has changed radically, even in comparison with the recent past. <br />
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The processes of secularization and a widespread nihilistic mentality in which all is relative have deeply marked the common mindset. Thus life is often lived frivolously, with no clear ideals or well-founded hopes, and within fluid and temporary social ties. Above all the new generations are not taught the truth nor the profound meaning of existence that surmounts the contingent situation, nor permanent affections and trust. Relativism leads, on the contrary, to having no reference points, suspicion and volubility break up human relations, while life is lived in brief experiments without the assumption of responsibility. <br />
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If individualism and relativism seem to dominate the minds of many of our contemporaries, it cannot be said that believers are completely immune to these dangers, with which we are confronted in the transmission of the faith. The investigation promoted on all the continents through the celebration of the <a href="http://www.vatican.va/roman_curia/synod/index.htm#XIII_Ordinary_General_Assembly_of_the_Synod_of_Bishops">Synod of Bishops on the New Evangelization</a>, has highlighted some of them: a faith lived passively and privately, the rejection of education in the faith, the gap between life and faith. <br />
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Christians often do not even know the central core of their own Catholic faith, the Creed, so that they leave room for a certain syncretism and religious relativism, blurring the truths to believe in as well as the salvific uniqueness of Christianity. The risk of fabricating, as it were, a “do-it-yourself” religion is not so far off today. Instead we must return to God, to the God of Jesus Christ, we must rediscover the Gospel message and make it enter our consciences and our daily life more deeply. <br />
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In the Catecheses of this <a href="http://www.vatican.va/special/annus_fidei/index_en.htm">Year of Faith</a> I would like to offer some help for achieving this journey for taking up and deepening knowledge of the central truths of our faith, concerning God, man, the Church, about the whole social and cosmic reality, by meditating and reflecting on the affirmations of the Creed. And I would like it to be clear that this content or truth of faith (fides quae) bears directly our life; it asks for a conversion of life that gives life to a new way of believing in God (fides qua). Knowing God, meeting him, deepening our knowledge of the features of his face is vital for our life so that he may enter into the profound dynamics of the human being. <br />
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May the journey we shall be making this year enable us all to grow in faith, in love of Christ, so that in our daily decisions and actions we may learn to live the good and beautiful life of the Gospel. Many thanks.</div>
Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-49028164703545738692012-03-18T15:22:00.000-04:002012-03-18T15:22:24.623-04:00The prayer of Mary, the Mother of God (March 12, 2012)<b><span style="color: red;">Audience</span> - School of Prayer (March 12, 2012)</b><br />
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<i>"Venerating the Mother of Jesus in the Church therefore means learning
from her to become a community that prays: this is one of the essential
marks in the first description of the Christian community as delineated
in the Acts of the Apostles </i><i style="color: #660000;">(cf. 2:42)</i><i>.
Often, prayer is dictated by difficult situations, by personal problems
that lead us to turn to the Lord for light, comfort and help</i><i style="color: #660000;">"</i>
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Dear brothers and sisters, <br />
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With today’s catechesis, I would like to begin to speak about prayer in the Acts of the Apostles and in the Letters of St. Paul. St. Luke, as we know, has given us one of the four Gospels, dedicated to the earthly life of Jesus; but he has also left us what has been called the first book on the history of the Church; i.e., the Acts of the Apostles. In both of these books, one of the recurring elements is prayer, from that of Jesus to that of Mary, the disciples, the women and the Christian community. <br />
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The beginning of the Church’s journey is rhythmically marked by the action of the Holy Spirit, who transforms the Apostles into witnesses of the Risen One to the shedding of their blood, and also by the rapid spread of the Word of God to the East and to the West. However, before the proclamation of the Gospel is spread abroad, Luke recounts the episode of the Ascension of the Risen One <i style="color: #660000;">(cf. Acts 1:6-9)</i>. The Lord delivers to the disciples the program of their lives, which are devoted to evangelization. He says: <i style="color: #660000;">“You shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in Judea and Samaria and to the end of the earth” (Acts 1:8)</i> In Jerusalem, the Apostles who were now eleven due to the betrayal of Judas Iscariot, were gathered together at home in prayer, and it is precisely in prayer that they await the gift promised by the Risen Christ, the Holy Spirit. <br />
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Within this context of expectancy -- between the Ascension and Pentecost -- St. Luke mentions for the last time Mary, the Mother of Jesus, and His brethren <i style="color: #660000;">(verse 14)</i>. He had dedicated the beginning of His Gospel to Mary, from the announcement of the Angel to the birth and infancy of the Son of God made man. With Mary the earthly life of Jesus begins, and with Mary the Church’s first steps are also taken; in both instances, the atmosphere is one of listening to God and of recollection. Today, therefore, I would like to consider this praying presence of the Virgin in the midst of the disciples who would become the first nascent Church. <br />
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Mary quietly followed her Son’s entire journey during His public life, even to the foot of the Cross; and now she continues in silent prayer to follow along the Church’s path. At the Annunciation in the home of Nazareth, Mary welcomes the angel of God; she is attentive to his words; she welcomes them and responds to the divine plan, thereby revealing her complete availability: <i style="color: #660000;">“Behold, the handmaid of the Lord; let it be to me according to your word” (cf. Luke 1:38)</i>. Because of her inner attitude of listening, Mary is able to interpret her own history, and to humbly acknowledge that it is the Lord who is acting. <br />
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In visiting her relative Elizabeth, she breaks forth into a prayer of praise and joy, and of celebration of the divine grace that filled her heart and her life, making her the Mother of the Lord<i style="color: #660000;"> (Luke 1:46-55)</i>. Praise, thanksgiving, joy: in the canticle of the Magnificat, Mary looks not only to what God has wrought in her, but also to what he has accomplished and continually accomplishes throughout history. In a famous commentary on the Magnificat, <b><span style="color: #274e13;">St. Ambrose</span></b> summons us to have the same spirit of prayer. He writes: <i style="color: #274e13;">“May the soul of Mary be in us to magnify the Lord; may the spirit of Mary be in us to exult in God” (Expositio Evangelii secundum Lucam 2, 26: PL 15, 1561). </i><br />
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Also in the Cenacle in Jerusalem, in the <i style="color: #660000;">“upper room where [the disciples of Jesus] were staying” (cf. Acts 1:13)</i>, in an atmosphere of listening and prayer, she is present, before the doors are thrown open and they begin to announce the Risen Lord to all peoples, teaching them to observe all that Lord had commanded<i style="color: #660000;"> (Matthew 28:19-20)</i>. The stages in Mary’s journey -- from the home of Nazareth to that in Jerusalem, through the Cross where her Son entrusts to her the Apostle John -- are marked by her ability to maintain a persevering atmosphere of recollection, so that she might ponder each event in the silence of her heart before God <i style="color: #660000;">(cf. Luke 2:19-51)</i> and in meditation before God, also see the will of God therein and be able to accept it interiorly. <br />
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The presence of the Mother of God with the Eleven following the Ascension is not, then, a simple historical annotation regarding a thing of the past; rather, it assumes a meaning of great value, for she shares with them what is most precious: the living memory of Jesus, in prayer; and she shares this mission of Jesus: to preserve the memory of Jesus and thereby to preserve His presence. <br />
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The final mention of Mary in the two writings of St. Luke is made on the sabbath day: the day of God’s rest after Creation, the day of silence after the Death of Jesus and of expectation of His Resurrection. The tradition of remembering Holy Mary on Saturday is rooted in this event. Between the Ascension of the Risen One and the first Christian Pentecost, the Apostles and the Church gather together with Mary to await with her the gift of the Holy Spirit, without whom one cannot become a witness. She who already received Him in order that she might give birth to the incarnate Word, shares with the whole Church in awaiting the same gift, so that <i style="color: #660000;">“Christ may be formed” (Galatians 4:19) </i>in the heart of every believer. <br />
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If the Church does not exist without Pentecost, neither does Pentecost exist without the Mother of Jesus, since she lived in a wholly unique way what the Church experiences each day under the action of the Holy Spirit.<b style="color: #274e13;"> St. Chromatius of Aquilea</b> comments on the annotation found in the Acts of the Apostles in this way: <i style="color: #274e13;">“The Church was united in the upper room with Mary, the Mother of Jesus, and with His brethren. One, therefore, cannot speak of the Church unless Mary, the Mother of the Lord, is present … The Church of Christ is there where the Incarnation of Christ from the Virgin is preached, and where the Apostles who are the brothers of the Lord preach, there one hears the Gospel” (Sermon 30, 1: SC 164, 135). </i><br />
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<b style="color: #783f04;">The Second Vatican Council</b> wished to emphasize in a particular way the bond that is visibly manifest in Mary and the Apostles praying together, in the same place, in expectation of the Holy Spirit. <b style="color: #783f04;">The Dogmatic Constitution Lumen Gentium</b> affirms: <i style="color: #783f04;">“since it has pleased God not to manifest solemnly the mystery of the salvation of the human race before He would pour forth the Spirit promised by Christ, we see the apostles before the day of Pentecost ‘persevering with one mind in prayer with the women and Mary the Mother of Jesus, and with His brethren’ (Acts 1:14) and Mary by her prayers imploring the gift of the Spirit, who had already overshadowed her in the Annunciation” (n. 59)</i>. The privileged place of Mary is the Church, where <i style="color: #783f04;">“she is hailed as a pre-eminent and singular member of the Church, and as its type and excellent exemplar in faith and charity” (Ibid, n. 53). </i><br />
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Venerating the Mother of Jesus in the Church therefore means learning from her to become a community that prays: this is one of the essential marks in the first description of the Christian community as delineated in the Acts of the Apostles <i style="color: #660000;">(cf. 2:42)</i>. Often, prayer is dictated by difficult situations, by personal problems that lead us to turn to the Lord for light, comfort and help. Mary invites us to expand the dimensions of prayer, to turn to God not only in times of need and not only for ourselves, but also in an undivided, persevering, faithful way, with <i style="color: #660000;">“one heart and soul” (cf. Acts 4:32). </i><br />
Dear friends, human life passes through various phases of transition, which are often difficult and demanding and which require binding choices, renunciation and sacrifice. The Mother of Jesus was placed by the Lord in the decisive moments of salvation history, and she always knew how to respond with complete availability -- the fruit of a profound bond with God that had matured through assiduous and intense prayer. Between the Friday of the Passion and the Sunday of the Resurrection, the beloved disciple, and with him the entire community of disciples, was entrusted to her<i style="color: #660000;"> (cf. John 19:26)</i>. Between Ascension and Pentecost, she is found with and in the Church in prayer <i style="color: #660000;">(cf. Acts 1:14)</i>. As Mother of God and Mother of the Church, Mary exercises her maternity until the end of history. Let us entrust every phase of our personal and ecclesial lives to her, not the least of which is our final passing. Mary teaches us the necessity of prayer, and she shows us that it is only through a constant, intimate, loving bond with her Son that we may courageously leave “our home,” ourselves, in order to reach the ends of the earth and everywhere announce the Lord Jesus, the Savior of the world. Thank you.</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-89298733391012564802012-03-14T04:29:00.001-04:002012-03-14T04:29:36.025-04:00Vesper on the occasion of the visit of the Archbishop of Canterbury (March 10, 2012)<div style="text-align: justify;">
<b><span style="color: red;">Homily</span> - Vesper on the occasion of the visit of the Archbishop of Canterbury (March 10, 2012)</b></div>
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<br />Your Grace,<br /> Dear Brother Bishops and Priests,<br /> Dear Monks and Nuns of Camaldoli,<br /> Dear Brothers and Sisters, <br /><br /> It gives me great joy to be here today in this Basilica of San Gregorio al Celio for Solemn Vespers on the liturgical commemoration of the death of Saint Gregory the Great. With you, dear Brothers and Sisters of the Camaldolese family, I thank God for the thousand years that have passed since the foundation of the Sacred Hermitage of Camaldoli by Saint Romuald. I am delighted to be joined on this occasion by His Grace Dr Rowan Williams, Archbishop of Canterbury. To you, my dear Brother in Christ, and to each one of you, dear monks and nuns, and to everyone present, I extend cordial greetings. We have listened to two passages from Saint Paul. The first, taken from the Second Letter to the Corinthians, is particularly appropriate for the current liturgical season of Lent. It contains the Apostle’s exhortation to seize the favourable moment for receiving God’s grace. The favourable moment is naturally when Jesus Christ came to reveal and to bestow upon us the love that God has for us, through his incarnation, passion, death and resurrection. The “day of salvation” is the same reality that Saint Paul in another place describes as the “fullness of time”, the moment when God took flesh and entered time in a completely unique way, filling it with his grace. It is for us, then, to accept this gift, which is Jesus himself: his person, his word, his Holy Spirit. Moreover, in the first reading, Saint Paul tells us about himself and his apostolate – how he strives to remain faithful to God in his ministry, so that it may be truly efficacious and may not prove instead a barrier to faith. These words make us think of Saint Gregory the Great, of the radiant witness that he offered the people of Rome and the whole Church by a blameless ministry full of zeal for the Gospel. Truly, what Saint Paul wrote of himself applies equally to Gregory: the grace of God in him has not been fruitless <i style="color: #660000;">(cf. 1 Cor 15:10)</i>. This, indeed, is the secret for the lives of every one of us: to welcome God’s grace and to consent with all our heart and all our strength to its action. This is also the secret of true joy and profound peace. <br /><br /> The second reading was taken from the Letter to the Colossians. We heard those words – always so moving for their spiritual and pastoral inspiration – that the Apostle addressed to the members of that community in order to form them according to the Gospel, saying to them: <i style="color: #660000;">“whatever you do, in word or deed, do everything in the name of the Lord Jesus” (Col 3:17)</i>. “Be perfect”, the Master said to his disciples; and now the Apostle exhorts his listeners to live according to the high measure of Christian life that is holiness. He can do this because the brothers he is addressing are “chosen by God,<br /><br /> holy and beloved”. Here too, at the root of everything, is the grace of God, the gift of the call, the mystery of the encounter with the living Jesus. But this grace demands a response from those who have been baptized: it requires the commitment to be reclothed in Christ’s sentiments: tenderness, goodness, humility, meekness, magnanimity, mutual forgiveness, and above all, as a synthesis and a crown, agape, the love that God has given us through Jesus, the love that the Holy Spirit has poured into our hearts. And if we are to be reclothed in Christ, his word must dwell among us and in us, with all its richness and in abundance. In an atmosphere of constant thanksgiving, the Christian community feeds on the word and causes to rise towards God, as a song of praise, the word that he himself has given us. And every action, every gesture, every service, is accomplished within this profound relationship with God, in the interior movement of Trinitarian love that descends towards us and rises back towards God, a movement that finds its highest expression in the eucharistic sacrifice. <br /><br /> This word also sheds light upon the happy circumstances that bring us together today, in the name of Saint Gregory the Great. Through the faithfulness and benevolence of the Lord, the Congregation of Camaldolese monks of the Order of Saint Benedict has completed a thousand years of history, feeding daily on the word of God and the Eucharist, as their founder Saint Romuald taught them, according to the triplex bonum of solitude, community life and evangelization. Exemplary men and women of God, such as Saint Peter Damian, Gratian – author of the Decretum – Saint Bruno of Querfurt and the five brother martyrs, Rudolph I and II, Blessed Gherardesca, Blessed Giovanna da Bagno and Blessed Paolo Giustiniani; men of art and science like Brother Maurus the Cosmographer, Lorenzo Monaco, Ambrogio Traversari, Pietro Delfino and Guido Grandi; illustrious historians like the Camaldolese Annalists Giovanni Benedetto Mittarelli and Anselmo Costadoni; zealous pastors of the Church, among whom<b style="color: #274e13;"> Pope Gregory XVI</b> stands out, have revealed the horizons and the great fruitfulness of the Camaldolese tradition. <br /><br /> Every phase of the long history of the Camaldolese has produced faithful witnesses of the Gospel, not only in the hidden life of silence and solitude and in the common life shared with the brethren, but also in humble and generous service towards others. Particularly fruitful was the hospitality offered by Camaldolese guest-houses. In the days of Florentine humanism, the walls of Camaldoli witnessed the famous disputationes, in which great humanists such as Marsilio Ficino and Cristoforo Landino took part. In the turbulent years of the Second World War, those same cloisters were the setting for the birth of the famous Codex of Camaldoli, one of the most significant sources of the Constitution of the Italian Republic. Nor were the years of the Second Vatican Council any less productive, for at that time individuals of high calibre emerged among the Camaldolese, enriching the Congregation and the Church and promoting new initiatives and new houses in the United States of America, Tanzania, India and Brazil. In all this activity, a guarantee of fruitfulness was the support of monks and nuns praying constantly for the new foundations from the depths of their “withdrawal from the world”, lived at times to a heroic degree. <br /><br /> On 17 September 1993, during his meeting with the monks of the Sacred Hermitage of Camaldoli, <b style="color: #274e13;">Blessed John Paul II</b> commented on the theme of their imminent General Chapter, “Choosing hope, choosing the future”, with these words:<i style="color: #783f04;"> “Choosing hope and the future in the last analysis implies choosing God ... It means choosing Christ, the hope of every human being.”</i> And he continued, <i style="color: #783f04;">“This particularly occurs in that form of life which God himself brought about in the Church, inspiring Saint Romuald to found the Benedictine family of Camaldoli, with its characteristic complementarity of hermitage and monastery, solitary life and cenobitic life in harmony with each other.”</i> Moreover, my blessed Predecessor emphasized that “choosing God also means humbly and patiently cultivating, according to God’s design, ecumenical and interreligious dialogue”, always on the basis of fidelity to the original charism received from Saint Romuald and transmitted through a thousand years of varied tradition. <br /><br /> Encouraged by the visit from the Successor of Peter, and by his words, all of you Camaldolese monks and nuns have pursued your path, constantly seeking the right balance between the eremitical and the cenobitic spirit, between the need to dedicate yourselves totally to God in solitude, the need to support one another in communal prayer, and the need to welcome others so that they can draw upon the wellsprings of spiritual life and evaluate the events of the world with a truly Gospel-formed conscience. In this way you seek to attain that perfecta caritas that Saint Gregory the Great considered the point of arrival of every manifestation of faith, a commitment that finds confirmation in the motto of your coat of arms: “Ego Vobis, vos mihi”, a synthesis of the covenant formula between God and his people, and a source of the perennial vitality of your charism. <br /><br /> The Monastery of San Gregorio al Celio is the Roman setting for our celebration of the millennium of Camaldoli in company with His Grace the Archbishop of Canterbury who, together with us, recognizes this Monastery as the birthplace of the link between Christianity in Britain and the Church of Rome. Today’s celebration is therefore marked by a profoundly ecumenical character which, as we know, is part and parcel of the modern Camaldolese spirit. This Roman Camaldolese Monastery has developed with Canterbury and the Anglican Communion, especially since the Second Vatican Council, links that now qualify as traditional. Today, for the third time, the Bishop of Rome is meeting the Archbishop of Canterbury in the home of Saint Gregory the Great. And it is right that it should be so, because it was from this Monastery that Pope Gregory chose Augustine and his forty monks and sent them to bring the Gospel to the Angles, a little over 1,400 years ago. The constant presence of monks in this place, over such a long period, is already in itself a testimony of God’s faithfulness to his Church, which we are happy to be able to proclaim to the whole world. We hope that the sign of our presence here together in front of the holy altar, where Gregory himself celebrated the eucharistic sacrifice, will remain not only as a reminder of our fraternal encounter, but also as a stimulus for all the faithful – both Catholic and Anglican – encouraging them, as they visit the glorious tombs of the holy Apostles and Martyrs in Rome, to renew their commitment to pray constantly and to work for unity, and to live fully in accordance with the “ut unum sint” that Jesus addressed to the Father. <br /><br /> This profound desire, that we have the joy of sharing, we entrust to the heavenly intercession of Saint Gregory the Great and Saint Romuald. Amen.</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-71743968572765455972012-02-19T08:16:00.005-05:002012-02-19T08:16:58.625-05:00Message for His Holiness Benedict XVI for Lent 2012<b><span style="color: red;">Message</span> - Lent 2012</b><br />
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<i><b>“Let us be concerned for each other, to stir a response in love and good works” (Heb 10:24)</b></i></div>
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<i>"The Lenten season offers us once again an opportunity to reflect upon
the very heart of Christian life: charity. This is a favourable time to
renew our journey of faith, both as individuals and as a community, with
the help of the word of God and the sacraments. This journey is one
marked by prayer and sharing, silence and fasting, in anticipation of
the joy of Easter".</i> <b><span style="color: #663300;"></span></b></div>
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Dear Brothers and Sisters, <br /><br />The Lenten season offers us once again an opportunity to reflect upon the very heart of Christian life: charity. This is a favourable time to renew our journey of faith, both as individuals and as a community, with the help of the word of God and the sacraments. This journey is one marked by prayer and sharing, silence and fasting, in anticipation of the joy of Easter. <br /><br />This year I would like to propose a few thoughts in the light of a brief biblical passage drawn from the Letter to the Hebrews:“ Let us be concerned for each other, to stir a response in love and good works”. These words are part of a passage in which the sacred author exhorts us to trust in Jesus Christ as the High Priest who has won us forgiveness and opened up a pathway to God. Embracing Christ bears fruit in a life structured by the three theological virtues: it means approaching the Lord “sincere in heart and filled with faith” (v. 22), keeping firm “in the hope we profess” (v. 23) and ever mindful of living a life of “love and good works” (v. 24) together with our brothers and sisters. The author states that to sustain this life shaped by the Gospel it is important to participate in the liturgy and community prayer, mindful of the eschatological goal of full communion in God (v. 25). Here I would like to reflect on verse 24, which offers a succinct, valuable and ever timely teaching on the three aspects of Christian life: concern for others, reciprocity and personal holiness. <br /><br /><i><b>1. “Let us be concerned for each other”: responsibility towards our brothers and sisters. </b></i><br /><br /> This first aspect is an invitation to be “concerned”: the Greek verb used here is katanoein, which means to scrutinize, to be attentive, to observe carefully and take stock of something. We come across this word in the Gospel when Jesus invites the disciples to “think of” the ravens that, without striving, are at the centre of the solicitous and caring Divine Providence (cf. Lk 12:24), and to “observe” the plank in our own eye before looking at the splinter in that of our brother (cf. Lk 6:41). In another verse of the Letter to the Hebrews, we find the encouragement to “turn your minds to Jesus” (3:1), the Apostle and High Priest of our faith. So the verb which introduces our exhortation tells us to look at others, first of all at Jesus, to be concerned for one another, and not to remain isolated and indifferent to the fate of our brothers and sisters. All too often, however, our attitude is just the opposite: an indifference and disinterest born of selfishness and masked as a respect for “privacy”. Today too, the Lord’s voice summons all of us to be concerned for one another. Even today God asks us to be “guardians” of our brothers and sisters (Gen 4:9), to establish relationships based on mutual consideration and attentiveness to the well-being, the integral well-being of others. The great commandment of love for one another demands that we acknowledge our responsibility towards those who, like ourselves, are creatures and children of God. Being brothers and sisters in humanity and, in many cases, also in the faith, should help us to recognize in others a true alter ego, infinitely loved by the Lord. If we cultivate this way of seeing others as our brothers and sisters, solidarity, justice, mercy and compassion will naturally well up in our hearts. The Servant of God <a href="http://www.vatican.va/holy_father/paul_vi/index.htm">Pope Paul VI</a> stated that the world today is suffering above all from a lack of brotherhood: “Human society is sorely ill. The cause is not so much the depletion of natural resources, nor their monopolistic control by a privileged few; it is rather the weakening of brotherly ties between individuals and nations” (<a href="http://www.vatican.va/holy_father/paul_vi/encyclicals/documents/hf_p-vi_enc_26031967_populorum_en.html">Populorum Progressio</a>, 66). <br /><br />Concern for others entails desiring what is good for them from every point of view: physical, moral and spiritual. Contemporary culture seems to have lost the sense of good and evil, yet there is a real need to reaffirm that good does exist and will prevail, because God is “generous and acts generously” (Ps 119:68). The good is whatever gives, protects and promotes life, brotherhood and communion. Responsibility towards others thus means desiring and working for the good of others, in the hope that they too will become receptive to goodness and its demands. Concern for others means being aware of their needs. Sacred Scripture warns us of the danger that our hearts can become hardened by a sort of “spiritual anesthesia” which numbs us to the suffering of others. The Evangelist Luke relates two of Jesus’ parables by way of example. In the parable of the Good Samaritan, the priest and the Levite “pass by”, indifferent to the presence of the man stripped and beaten by the robbers (cf. Lk 10:30-32). In that of Dives and Lazarus, the rich man is heedless of the poverty of Lazarus, who is starving to death at his very door (cf. Lk 16:19). Both parables show examples of the opposite of “being concerned”, of looking upon others with love and compassion. What hinders this humane and loving gaze towards our brothers and sisters? Often it is the possession of material riches and a sense of sufficiency, but it can also be the tendency to put our own interests and problems above all else. We should never be incapable of “showing mercy” towards those who suffer. Our hearts should never be so wrapped up in our affairs and problems that they fail to hear the cry of the poor. Humbleness of heart and the personal experience of suffering can awaken within us a sense of compassion and empathy. “The upright understands the cause of the weak, the wicked has not the wit to understand it” (Prov 29:7). We can then understand the beatitude of “those who mourn” (Mt 5:5), those who in effect are capable of looking beyond themselves and feeling compassion for the suffering of others. Reaching out to others and opening our hearts to their needs can become an opportunity for salvation and blessedness. <br /><br />“Being concerned for each other” also entails being concerned for their spiritual well-being. Here I would like to mention an aspect of the Christian life, which I believe has been quite forgotten: fraternal correction in view of eternal salvation. Today, in general, we are very sensitive to the idea of charity and caring about the physical and material well-being of others, but almost completely silent about our spiritual responsibility towards our brothers and sisters. This was not the case in the early Church or in those communities that are truly mature in faith, those which are concerned not only for the physical health of their brothers and sisters, but also for their spiritual health and ultimate destiny. The Scriptures tell us: “Rebuke the wise and he will love you for it. Be open with the wise, he grows wiser still, teach the upright, he will gain yet more” (Prov 9:8ff). Christ himself commands us to admonish a brother who is committing a sin (cf. Mt 18:15). The verb used to express fraternal correction - elenchein – is the same used to indicate the prophetic mission of Christians to speak out against a generation indulging in evil (cf. Eph 5:11). The Church’s tradition has included “admonishing sinners” among the spiritual works of mercy. It is important to recover this dimension of Christian charity. We must not remain silent before evil. I am thinking of all those Christians who, out of human regard or purely personal convenience, adapt to the prevailing mentality, rather than warning their brothers and sisters against ways of thinking and acting that are contrary to the truth and that do not follow the path of goodness. Christian admonishment, for its part, is never motivated by a spirit of accusation or recrimination. It is always moved by love and mercy, and springs from genuine concern for the good of the other. As the Apostle Paul says: “If one of you is caught doing something wrong, those of you who are spiritual should set that person right in a spirit of gentleness; and watch yourselves that you are not put to the test in the same way” (Gal 6:1). In a world pervaded by individualism, it is essential to rediscover the importance of fraternal correction, so that together we may journey towards holiness. Scripture tells us that even “the upright falls seven times” (Prov 24:16); all of us are weak and imperfect (cf. 1 Jn 1:8). It is a great service, then, to help others and allow them to help us, so that we can be open to the whole truth about ourselves, improve our lives and walk more uprightly in the Lord’s ways. There will always be a need for a gaze which loves and admonishes, which knows and understands, which discerns and forgives (cf. Lk 22:61), as God has done and continues to do with each of us. <br /><br /><i><b>2. “Being concerned for each other”: the gift of reciprocity. </b></i><br /><br />This “custody” of others is in contrast to a mentality that, by reducing life exclusively to its earthly dimension, fails to see it in an eschatological perspective and accepts any moral choice in the name of personal freedom. A society like ours can become blind to physical sufferings and to the spiritual and moral demands of life. This must not be the case in the Christian community! The Apostle Paul encourages us to seek “the ways which lead to peace and the ways in which we can support one another” (Rom 14:19) for our neighbour’s good, “so that we support one another” (15:2), seeking not personal gain but rather “the advantage of everybody else, so that they may be saved” (1 Cor 10:33). This mutual correction and encouragement in a spirit of humility and charity must be part of the life of the Christian community. <br /><br />The Lord’s disciples, united with him through the Eucharist, live in a fellowship that binds them one to another as members of a single body. This means that the other is part of me, and that his or her life, his or her salvation, concern my own life and salvation. Here we touch upon a profound aspect of communion: our existence is related to that of others, for better or for worse. Both our sins and our acts of love have a social dimension. This reciprocity is seen in the Church, the mystical body of Christ: the community constantly does penance and asks for the forgiveness of the sins of its members, but also unfailingly rejoices in the examples of virtue and charity present in her midst. As Saint Paul says: “Each part should be equally concerned for all the others” (1 Cor 12:25), for we all form one body. Acts of charity towards our brothers and sisters – as expressed by almsgiving, a practice which, together with prayer and fasting, is typical of Lent – is rooted in this common belonging. Christians can also express their membership in the one body which is the Church through concrete concern for the poorest of the poor. Concern for one another likewise means acknowledging the good that the Lord is doing in others and giving thanks for the wonders of grace that Almighty God in his goodness continuously accomplishes in his children. When Christians perceive the Holy Spirit at work in others, they cannot but rejoice and give glory to the heavenly Father (cf. Mt 5:16). <br /><br /><i><b>3. “To stir a response in love and good works”: walking together in holiness. </b></i><br /><br />These words of the Letter to the Hebrews (10:24) urge us to reflect on the universal call to holiness, the continuing journey of the spiritual life as we aspire to the greater spiritual gifts and to an ever more sublime and fruitful charity (cf. 1 Cor 12:31-13:13). Being concerned for one another should spur us to an increasingly effective love which, “like the light of dawn, its brightness growing to the fullness of day” (Prov 4:18), makes us live each day as an anticipation of the eternal day awaiting us in God. The time granted us in this life is precious for discerning and performing good works in the love of God. In this way the Church herself continuously grows towards the full maturity of Christ (cf. Eph 4:13). Our exhortation to encourage one another to attain the fullness of love and good works is situated in this dynamic prospect of growth. <br /><br />Sadly, there is always the temptation to become lukewarm, to quench the Spirit, to refuse to invest the talents we have received, for our own good and for the good of others (cf. Mt 25:25ff.). All of us have received spiritual or material riches meant to be used for the fulfilment of God’s plan, for the good of the Church and for our personal salvation (cf. Lk 12:21b; 1 Tim 6:18). The spiritual masters remind us that in the life of faith those who do not advance inevitably regress. Dear brothers and sisters, let us accept the invitation, today as timely as ever, to aim for the “high standard of ordinary Christian living” (<a href="http://www.vatican.va/holy_father/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_20010106_novo-millennio-ineunte_en.html">Novo Millennio Ineunte</a>, 31). The wisdom of the Church in recognizing and proclaiming certain outstanding Christians as Blessed and as Saints is also meant to inspire others to imitate their virtues. Saint Paul exhorts us to “anticipate one another in showing honour” (Rom 12:10). <br /><br />In a world which demands of Christians a renewed witness of love and fidelity to the Lord, may all of us feel the urgent need to anticipate one another in charity, service and good works (cf. Heb 6:10). This appeal is particularly pressing in this holy season of preparation for Easter. As I offer my prayerful good wishes for a blessed and fruitful Lenten period, I entrust all of you to the intercession of the Mary Ever Virgin and cordially impart my Apostolic Blessing.</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-37432008241814211662012-02-08T04:13:00.001-05:002012-02-08T04:13:23.656-05:00ADDRESS OF HIS HOLINESS BENEDICT XVI TO PARTICIPANTS IN THE PLENARY MEETING OF THE CONGREGATION FOR THE DOCTRINE OF THE FAITH<b><span style="color: red;">ADDRESS</span> - TO PARTICIPANTS IN THE PLENARY MEETING OF THE CONGREGATION FOR THE DOCTRINE OF THE FAITH (January 27, 2012)</b><br />
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<i style="color: black;">"The centre of true ecumenism is, on the contrary, the faith in which the
human being finds the truth which is revealed in the Word of God.
Without faith the entire ecumenical movement would be reduced to a form
of “social contract” to which to adhere out of common interest, a
“praxeology”, in order to create a better world. The logic of the <a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/">Second Vatican Council</a>
is quite different: the sincere search for the full unity of all
Christians is a dynamic inspired by the Word of God, by the divine Truth
who speaks to us in this word"</i>. </div>
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<a name='more'></a><br />Your Eminences,<br /> Venerable Brothers in the Episcopate and in the Priesthood,<br /> Dear Brothers and Sisters, <br /><br />It is a cause of joy to me to meet with you on the occasion of the Plenary Assembly and to express to you my appreciation of the service you carry out for the Church and, in a special way, for the Successor of Peter in his ministry of strengthening the brethren in the faith (cf. Lk 22:32). I thank Cardinal William Levada for his cordial greeting, in which he recalled several important tasks that the Dicastery has carried out in recent years. And I am particularly grateful to the <a href="http://www.vatican.va/roman_curia/congregations/cfaith/index.htm">Congregation</a> which, in collaboration with the <a href="http://www.vatican.va/roman_curia/pontifical_councils/new-evangelization/index.htm">Pontifical Council for Promoting the New Evangelization</a>, is preparing for the Year of Faith, seeing it as a favourable moment to repropose to all the gift of faith in the Risen Christ, through the enlightened teaching of the <a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/">Second Vatican Council</a> and the precious doctrinal synthesis offered by the <a href="http://www.vatican.va/archive/ENG0015/_INDEX.HTM">Catechism of the Catholic Church</a>. <br /><br />As we know, in vast areas of the earth faith risks being extinguished, like a flame that is no longer fed. We are facing a profound crisis of faith, a loss of the religious sense that constitutes the greatest challenge to the Church today. The renewal of faith must therefore take priority in the commitment of the entire Church in our time. I hope that the Year of Faith will contribute, with the cordial cooperation of all the members of the People of God, to making God present in this world once again and to giving men and women access to the faith to entrust themselves to the God who loved us to the very end (cf. Jn 13:1), in Jesus Christ, Crucified and Risen. <br /><br />The theme of Christian unity is closely linked to this task. I would therefore like to reflect on several doctrinal aspects concerning the ecumenical path of the Church, which has been the object of deep reflection at this Plenary Meeting, which coincides with the conclusion of the annual Week of Prayer for Christian Unity. In fact, the impetus of the ecumenical endeavour must spring from “spiritual ecumenism”, the “soul of the whole ecumenical movement” (<a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html">Unitatis Redintegratio</a>, n. 8), which is found in the spirit of the prayer that “they may all be one” (Jn 17:21). <br /><br />The coherence of the ecumenical endeavour with the teaching of the <a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/">Second Vatican Council</a> and with the entire Tradition, has been one of the areas to which the <a href="http://www.vatican.va/roman_curia/congregations/cfaith/index.htm">Congregation</a> has always paid attention, in collaboration with the <a href="http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/index.htm">Pontifical Council for Promoting Christian Unity</a>. Today we can note the many good fruit yielded by ecumenical dialogue. However, we must also recognize that the risk of a false irenism and of indifferentism — totally foreign to the thinking of the <a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/">Second Vatican Council</a> — demands our vigilance. <br /><br />This indifferentism is caused by the increasingly widespread opinion that truth is not accessible to man; hence it is necessary to limit oneself to finding rules for a praxis that can better the world. And like this, faith becomes substituted by a moralism without deep foundations. The centre of true ecumenism is, on the contrary, the faith in which the human being finds the truth which is revealed in the Word of God. Without faith the entire ecumenical movement would be reduced to a form of “social contract” to which to adhere out of common interest, a “praxeology”, in order to create a better world. The logic of the <a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/">Second Vatican Council</a> is quite different: the sincere search for the full unity of all Christians is a dynamic inspired by the Word of God, by the divine Truth who speaks to us in this word. <br /><br />The crucial problem which marks ecumenical dialogue transversally is therefore the question of the structure of revelation — the relationship between Sacred Scripture, the living Tradition in Holy Church and the Ministry of the Successors of the Apostles as a witness of true faith. And in this case the problem of ecclesiology which is part of this problem is implicit: how God’s truth reaches us. <br /><br />Fundamental here is the discernment between Tradition with a capital “T” and traditions. I do not want to go into detail but merely to make an observation. An important step in this discernment was made in the preparation and application of the provisions for groups of the Anglican Communion who wish to enter into full communion with the Church, in the unity of our common and essential divine Tradition, maintaining their own spiritual, liturgical and pastoral traditions which are in conformity with the Catholic faith (cf. Constitution <a href="http://www.vatican.va/holy_father/benedict_xvi/apost_constitutions/documents/hf_ben-xvi_apc_20091104_anglicanorum-coetibus_en.html">Anglicanorum Coetibus</a>, art. III). Indeed, a spiritual richness exists in the different Christian denominations which is an expression of the one faith and a gift to share and to seek together in the Tradition of the Church. <br /><br />Today, moreover, one of the fundamental questions is the problem of the methods adopted in the various ecumenical dialogues. These too must reflect the priority of faith. Knowing the truth is a right of the conversation partner in every true dialogue. It is a requirement of love for one’s brother or sister. In this sense, it is necessary to face controversial issues courageously, always in a spirit of brotherhood and in reciprocal respect. It is also important to offer a correct interpretation of that order or “hierarchy” which exists in Catholic doctrine, observed in the Decree on Ecumenism, <a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html">Unitatis Redintegratio</a> (n. 11), which in no way means reducing the deposit of the faith but rather bringing out its internal structure, the organic nature of this unique structure. The study documents produced by the various ecumenical dialogues are very important. These texts cannot be ignored because they are an important, if temporary, fruit of our common reflection developed over the years. Nevertheless their proper significance should be recognized as a contribution offered to the competent Authority of the Church, which alone is called to judge them definitively. To ascribe to these texts a binding or as it were definitive solution to the thorny questions of the dialogues without the proper evaluation of the ecclesial Authority, would ultimately hinder the journey toward full unity in faith. <br /><br />Finally, I would like to mention one last matter: the moral problem, which is a new challenge to the ecumenical process. In the dialogue we cannot ignore the great moral questions regarding human life, the family, sexuality, bioethics, freedom, justice and peace. It will be important to speak about these topics with one voice, drawing from the foundations in Scripture and in the living Tradition of the Church. This Tradition helps us to decipher the language of the Creator in his creation. In defending the fundamental values of the Church’s great Tradition, we defend the human being, we defend creation. <br /><br />At the end of these reflections, my hope is that a close and fraternal collaboration of the Congregation with the competent <a href="http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/index.htm">Pontifical Council for Promoting Christian Unity</a>, may effectively further the reestablishment of full unity among all Christians. Indeed, the division among Christians, “openly contradicts the will of Christ, scandalizes the world, and damages that most holy cause, the preaching of the Gospel to every creature” (Decree on Ecumenism, <a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html">Unitatis Redintegratio</a>, n. 1). <br /><br />Unity is therefore not only the fruit of faith but also a means and as it were a presupposition for proclaiming the faith ever more credibly to those who do not yet know the Saviour. Jesus prayed: “that they may all be one; even as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me” (Jn 17:21). <br />
<br /> As I once again express to you my gratitude for your service, I assure you of my constant spiritual closeness and cordially impart to all of you the Apostolic Blessing. Many Thanks.<br /><br /><br />Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-70457747969299020312012-02-05T00:00:00.000-05:002012-02-05T00:00:01.327-05:00Fifth Sunday in Ordinary Time, Year BCommentary of Benedict XVI on the Gospel: <i style="color: #660000;">Mark 1: 29-39</i><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgn6pVOSNvJFLPJF7yWeW2DBI2eknKuVZ0wOEheylzdFtSK1i3hojTskEwm1y-JrhnMksfYxpxVXQ8dAHEJb81vbx1YT2_b4Qc70bUVsZZHN7RvVyegxD5KcFDVcKAQfso1JQtl9G1-b2Ja/s1600/Evangelio.jpeg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="112" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgn6pVOSNvJFLPJF7yWeW2DBI2eknKuVZ0wOEheylzdFtSK1i3hojTskEwm1y-JrhnMksfYxpxVXQ8dAHEJb81vbx1YT2_b4Qc70bUVsZZHN7RvVyegxD5KcFDVcKAQfso1JQtl9G1-b2Ja/s200/Evangelio.jpeg" width="200" /></a><b><i>"When we are tried by evil and our
prayers seem to be in vain, then doubt besets us and we ask ourselves in
anguish: what is God's will? We find the answer to this very question in the
Gospel. For example, in today's passage we read that Jesus "healed many who were
sick with various diseases, and cast out many demons" (Mk 1: 34)". </i></b></div>
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<a href="http://www.vatican.va/holy_father/benedict_xvi/angelus/2009/documents/hf_ben-xvi_ang_20090208_en.html" style="color: blue;">Angelus, February 8, 2009</a><i style="color: #660000;"><br /></i><br />
<br />Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-23940684228351865792012-02-04T05:09:00.000-05:002012-02-04T05:09:30.817-05:00To rectors, proffesors and seminarians (January 26, 2012)<div style="text-align: justify;">
<b><span style="color: red;">Speech</span> - <span style="color: black;">To rectors, professors and seminarians of the Pontifical Semiaries of Campania, Calabria and Umbria on the occasion of the centenary of their foundation (January 26, 2012)</span></b></div>
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"These words still have resonance today because in the whole Church, as
well as in the regions from which you come, there is much more than ever
the need for workers of the Gospel, credible witnesses and those who
promote sanctity with their own lives. May each one of you respond to
this call!"</div>
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Lord Cardinals, venerable Brothers, and dear Seminarians! <br />
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I am very happy to receive you on the occasion of the 100th anniversary of the foundation of the Pontifical Seminaries Campano, Calabro and Umbro. I greet my confreres in the episcopate and the priesthood, the three rectors with their collaborators and instructors, and above all I greet you, dear seminarians! <br />
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The birth of these three regional seminaries, should be understood in the broader work of augmenting the formation of candidates for the priesthood carried forward by Pope St. Pius X in continuity with Leo XIII. To meet the growing demand for formation the route taken was the combining of diocesan seminaries into new regional seminaries together with the reform of theological studies, which produced a noticeable raising of the qualitative level, thanks to the acquisition of a basic common culture for everyone and to a sufficiently long and well-structured period of study. The Society of Jesus played an important role in this. The Jesuits, in fact, were entrusted with the direction of five regional seminaries, including the one in Catanzaro, from 1926 to 1941, and in Posillipo, from its foundation to today. But it was not only the academic formation that proved beneficial. The promotion of a common life among young seminarians hailing from different diocesan realities led to a noteworthy human enrichment. The case of the Campano Seminary in Posillipo was singular. Beginning in 1935 it was opened to all of the southern regions after it was given permission to grant academic degrees. <br />
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In the current historical and ecclesial context the experience of the regional seminaries is still quite suitable and valid. Because of relationships with theological faculties and institutes it is possible to have access to high-level courses of study, which provides training that is adequate to the complex cultural and social situation in which we live. Moreover, the interdiocesan character [of these seminaries] manifests an efficacious "palestra" of communion that is developed in the encounter with different sensibilities harmonized in the one service of the Church of Christ. In this sense, the regional seminaries furnish an incisive and concrete contribution to the path of communion among dioceses, fostering awareness, capacity for collaboration and enrichment of ecclesial experiences between future priests, between formators and among the bishops themselves of the particular Churches. The regional dimension, furthermore, presents a valid mediation between the lines of the universal Church and the demands of local realities, avoiding the danger of particularism. <br />
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Your regions, dear friends, are rich with great spiritual and cultural patrimonies but are also experiencing their share of social problems. I am thinking, for example of Umbria, the homeland of St. Francis and St. Benedict! Impregnated with spirituality, it is ever the destination of pilgrimages. At the same time this small region suffers like others, but still more than they, from an unfavorable economic situation. In Campania and Calabria the vitality of the local Church, strengthened by a still lively religious sense thanks to solid traditions and devotions, must translate this into a renewed evangelization. In these areas, the witness of the ecclesial communities must come to grips with serious social and cultural crises such as lack of jobs, above all for young people, and the phenomenon of organized crime. <br />
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Today’s cultural context demands a solid philosophical-theological formation for future priests. As I wrote in my letter to seminarians at the close of the Year for Priests, it is not only a question of learning obviously useful things but of knowing and understanding the structure of the faith in its totality -- which is not a summary of theses but an organism, an organic vision -- so that it becomes an answer to the questions of men, who change in externals from generation to generation but who remain fundamentally the same (cf. n. 5). What is more, the study of theology must always have an intense connection with the life of prayer. It is important that the seminarian well understands that the object that he applies himself to is in fact a "Subject" who calls to him, that Lord who spoke to him, inviting him to spend his life in service to God and to his brothers. In this way, in the seminarian of today, and the priest of tomorrow, there can be realized that unity of life desired by the conciliar document "Presbyterorum Ordinis" (n. 14), which finds its visible expression in pastoral charity, "the interior principle, the virtue that animates and guides the spiritual life of the priest insofar as he is configured to Christ the head" (John Paul II, post-synodal exhortation "Pastores dabo vobis," 23). The harmonious integration of ministry, with its multiple activities, and spiritual life is indispensable. "It is important for the priest, who is called to accompany others through the journey of life up to the threshold of death, to have the right balance of heart and mind, reason and feeling, body and soul, and to be humanly integrated" (Letter to Seminarians, 6). These are the reasons why so much attention is given to the human dimension of the formation of candidates for the priesthood. It is in fact in our humanity that we present ourselves before God to be authentic men of God in the eyes of our brothers. Indeed, he who wants to become a priest must above all be a "man of God," as St. Paul writes to his pupil Timothy (1 Timothy 6:11). Thus, the most important thing in the journey toward the priesthood and during the whole priestly life is a personal relationship with God in Jesus Christ (Letter to Seminarians, 1). <br />
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Blessed John XXIII, in receiving the superiors and students of the Campano Seminary on the 50th anniversary of the founding, on the threshold of Vatican Council II, expressed this firm conviction in this way: "In view of the mission with which you will be entrusted for the glory of God and the salvation of souls, this is the purpose of your education: forming the mind, sanctifying the will. The world awaits saints: this above all. Before cultured, eloquent, up-to-date priests, there is a need of holy priests who sanctify (sacerdoti santi e santificatori)." <br />
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These words still have resonance today because in the whole Church, as well as in the regions from which you come, there is much more than ever the need for workers of the Gospel, credible witnesses and those who promote sanctity with their own lives. May each one of you respond to this call! For this I assure you of my prayer and I entrust you to the maternal guidance of Blesses Virgin Mary, imparting a special Apostolic Blessing from my heart. Thank you.</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-18689061803620129452012-02-02T14:03:00.001-05:002012-02-02T14:03:47.281-05:00February 2. World Day of Consecrated Life: Feast of the Presentation of the LordTexts of Benedict XVI about World Days for Consecrated Life: Feast of the Presentation of the Lord<br />
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<b style="color: red;">Homilies</b><br /> <ul>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/homilies/2011/documents/hf_ben-xvi_hom_20110202_vita-consacrata_en.html">15th World Day of Consecrated Life: Feast of the Presentation of the Lord - Homily (February 2, 2011)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/homilies/2010/documents/hf_ben-xvi_hom_20100202_vita-consacrata_en.html"> 14th World Day of Consecrated Life: Feast of the Presentation of the Lord - Homily (February 2, 2010)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/homilies/2009/documents/hf_ben-xvi_hom_20090202_vita-consacrata_en.html"> 13th World Day of Consecrated Life: Address to men and women religious at the conclusion of the Eucharistic Celebration on the occasion of the Feast of the Presentation of the Lord (February 2, 2009)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/speeches/2008/february/documents/hf_ben-xvi_spe_20080202_vita-consacrata_en.html"> 12th World Day of Consecrated Life: Address to men and women religious at the conclusion of the Eucharistic Celebration on the occasion of the Feast of the Presentation of the Lord (February 2, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/speeches/2007/february/documents/hf_ben-xvi_spe_20070202_festa-presentazione_en.html"> 11th World Day of Consecrated Life: Address to men and women religious at the conclusion of the Eucharistic Celebration on the occasion of the Feast of the Presentation of the Lord (February 2, 2007)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/homilies/2006/documents/hf_ben-xvi_hom_20060202_presentation-lord_en.html"> 10th World Day of Consecrated Life - Feast of the Presentation of the Lord - Homily (February 2, 2006)</a></li>
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</tbody></table>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-13121898636396270332012-02-01T14:02:00.000-05:002012-02-01T14:02:06.512-05:00Angelus, January 30, 2012: For God authority means service, humility, love<b><span style="color: red;">Angelus</span> - January 30, 2012</b><br />
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"<i>Divine authority is not a power of nature</i>. <i>It is
the power of God's love that creates the universe and, incarnating
itself in the Only Begotten Son, descending into our humanity, it heals
the world corrupted by sin</i>." </div>
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Dear brothers and sisters! <br /><br />This Sunday's Gospel <i style="color: #660000;">(Mark 1:21-28)</i> presents us Jesus, who on the Sabbath preaches in the synagogue of Capernaum the little city on the Sea of Galilee where Peter and his brother Andrew lived. His teaching, which caused the people to wonder, was followed by the liberation of <i style="color: #660000;">"a man possessed by an unclean spirit" (1:23)</i>, who recognizes in Jesus the <i style="color: #660000;">"Holy One of God"</i>, that is, the Messiah. In a short time his fame spread through the whole region in which he traveled proclaiming the Kingdom of God and healing all types of sick people: word and deed.<b><i style="color: #274e13;"> St. John Chrysostom</i></b> observes how the Lord<i style="color: #274e13;"> "adapts his discourse to what is beneficial to his listeners, proceeding from prodigies to words and passing again from teaching his doctrine to miracles" (Hom. in Matthæum 25, 1: PG 57, 328)</i>. <br /><br /><i><b>The word Jesus addresses to men immediately opens up access to the Father's will and to the truth about themselves</b></i>. This is not how it went with the scribes, who had to make an effort to interpret the sacred Scriptures with countless reflections. Moreover, Jesus joined the efficaciousness of the word to the signs of liberation from evil. <i style="color: #274e13;"><b>St. Augustine</b></i> observed that<i style="color: #274e13;"> "commanding demons and casting them out is not a human but a divine work"; in fact, the Lord "relieved men of all sickness and every infirmity. Who, seeing his power … would still have doubted that he was the Son, the Wisdom and the Power of God?" (Oratio de Incarnatione Verbi 18.19: PG 25, 128 BC.129 B)</i>. <i><b>Divine authority is not a power of nature</b></i>. <u><i><b>It is the power of God's love that creates the universe and, incarnating itself in the Only Begotten Son, descending into our humanity, it heals the world corrupted by sin</b></i></u>. <i style="color: #274e13;"><b>Romano Guardini</b></i> writes: <i style="color: #274e13;">"Jesus' whole existence is the translation of power into humility … it is sovereignty that here abases itself in the form of servant" ("Power and Responsibility," Regnery, 1961). </i><br /><br />Often for man authority means possession, power, dominance, success. <u><i><b>For God, instead,<span style="color: red;"> authority</span> means service, humility, love;</b></i></u> it means entering into the logic of Jesus who stoops to wash the feet of his disciples<i style="color: #274e13;"> (cf. John 13:5)</i>, who seeks man's true good, who heals wounds, who is capable of a love so great that he gives his life, because he is Love. In one of her letters,<i style="color: #274e13;"><b> St. Catherine of Siena</b></i> writes: <i style="color: #274e13;">"It is necessary that we see and know, in truth, with the light of faith, that God is the Supreme and Eternal Love, and he cannot will anything if not our good" (Ep. 13 in: Le Lettere, vol. 3, Bologna 1999, 206). </i><br /><br />Dear friends, next Thursday, Feb. 2, we will celebrate the <i style="color: red;"><b>feast of the Presentation of the Lord in the Temple</b></i>, the <i style="color: red;"><b>World Day of Consecrated Life</b></i>. Let us call with confidence upon Mary Most Holy, that she guide our hearts to draw always upon divine mercy, which liberates and frees our humanity, filling it with grace and benevolence, with the power of love.</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-83178726556869462202012-01-28T19:00:00.000-05:002012-01-28T19:00:00.975-05:00Fourth Sunday in Ordinary Time, Year BCommentary of Benedict XVI on the Gospel: <i style="color: #660000;">Mark 1: 21-28</i><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgn6pVOSNvJFLPJF7yWeW2DBI2eknKuVZ0wOEheylzdFtSK1i3hojTskEwm1y-JrhnMksfYxpxVXQ8dAHEJb81vbx1YT2_b4Qc70bUVsZZHN7RvVyegxD5KcFDVcKAQfso1JQtl9G1-b2Ja/s1600/Evangelio.jpeg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="112" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgn6pVOSNvJFLPJF7yWeW2DBI2eknKuVZ0wOEheylzdFtSK1i3hojTskEwm1y-JrhnMksfYxpxVXQ8dAHEJb81vbx1YT2_b4Qc70bUVsZZHN7RvVyegxD5KcFDVcKAQfso1JQtl9G1-b2Ja/s200/Evangelio.jpeg" width="200" /></a><b><i>"... this Sunday's Gospel passage (Mk 1: 21-28) tells of a man possessed by
the devil who suddenly shouts: "What have you to do with us, Jesus of
Nazareth? Have you come to destroy us? I know who you are, the Holy One
of God". And Jesus commands the spirit: "Quiet! Come out of him!". </i></b><i style="color: #660000;"></i><br />
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<a href="http://www.vatican.va/holy_father/benedict_xvi/angelus/2009/documents/hf_ben-xvi_ang_20090201_en.html"><span style="color: black;">Angelus, 1st February 2009</span></a><i style="color: #660000;"><br /></i><br />
<br />Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-54072996659258185912012-01-28T12:21:00.003-05:002012-01-28T12:22:58.718-05:00January 28. St Thomas Aquinas<div style="color: black;">
Texts of Benedict XVI about Saint Thomas Aquinas.</div>
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<i style="color: black;"><b>The life and teaching of St Thomas Aquinas could be summed up in an
episode passed down by his ancient biographers.
While, as was his wont, the Saint was praying before the Crucifix in the
early morning in the chapel of St Nicholas in Naples, Domenico da
Caserta, the church sacristan, overheard a conversation. Thomas was
anxiously asking whether what he had written on the mysteries of the
Christian faith was correct. And the Crucified One answered him: "You
have spoken well of me, Thomas. What is your reward to be?". And the
answer Thomas gave him was what we too, friends and disciples of Jesus,
always want to tell him: "Nothing but Yourself, Lord!"</b></i> </div>
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Catechesis:</div>
<ul>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2010/documents/hf_ben-xvi_aud_20100602_en.html">Saint Thomas Aquinas (I) (June 2, 2010)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2010/documents/hf_ben-xvi_aud_20100616_en.html">Saint Thomas Aquinas (II) (June 16, 2010)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2010/documents/hf_ben-xvi_aud_20100623_sp.html">Saint Thomas Aquinas (III) (June 23, 2010)</a></li>
</ul>
<br />Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-9728114903190403992012-01-24T19:00:00.000-05:002012-01-24T19:00:02.826-05:00January 25. St Paul's "Conversion"Texts of Benedict XVI about St Paul's "Conversion" :<br />
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<b><i>"This turning point in his life, this transformation of his whole being
was not the fruit of a psychological process, of a maturation or
intellectual and moral development. Rather it came from the outside: it
was not the fruit of his thought but of his encounter with Jesus Christ.
In this sense it was not simply a conversion, a development of his
"ego", but rather a death and a resurrection for Paul himself. One
existence died and another, new one was born with the Risen Christ.
There is no other way in which to explain this renewal of Paul". </i></b></div>
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<a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080903_sp.html">Catechesis about St Paul's Conversio (September 3, 2008)</a><b><i> </i></b></div>
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<b style="color: red;">More information</b>: <a href="http://faithbenedictxvi.blogspot.com/2012/01/catechesis-st-paul.html">Catechesis - St Paul (2006 - 2009)</a><br />
<b><span style="color: red;"></span></b>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-50911345478347297802012-01-23T19:00:00.000-05:002012-01-23T19:00:00.831-05:00January 24. Saint Francis de SalesTexts of Benedict XVI about Saint Francis de Sales:<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDHcKkITjgcE_ch5dlozriPWINRUwqmOjR5kKQbHfkZzCAw1eLGZzKS3b2Ogzyxc1HhoMpIZUVZYAUDxvhp0T8UMTMNbqnW6PqMoFbHAFmpSHgtenvqsNiq4Y9IJf4z0o5fYK5vJ2uBAkM/s1600/San+Francisco+de+Sales.jpeg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDHcKkITjgcE_ch5dlozriPWINRUwqmOjR5kKQbHfkZzCAw1eLGZzKS3b2Ogzyxc1HhoMpIZUVZYAUDxvhp0T8UMTMNbqnW6PqMoFbHAFmpSHgtenvqsNiq4Y9IJf4z0o5fYK5vJ2uBAkM/s1600/San+Francisco+de+Sales.jpeg" style="cursor: move;" /></a><br />
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<i><b><span style="color: black;">"</span>St Francis de Sales is an exemplary witness of Christian humanism; with
his familiar style, with words which at times have a poetic touch, he
reminds us that human beings have planted in their innermost depths the
longing for God and that in him alone can they find true joy and the
most complete fulfilment.</b><b><span style="color: black;">"</span></b></i></div>
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<a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110302_en.html" style="color: blue;">Catechesis about Saint Francis de Sales (March 2, 2011) </a> </div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-59126518423590283722012-01-22T12:09:00.003-05:002012-01-22T12:10:47.851-05:00Catechesis: St Paul<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyk9eCfsVVxx6d3Ka70-LR7ANGMUoVTkSN-KRL-JopJ5rrf6oajuPPzW75QUzNKlNLmCkVCm10vWV0lEVrQuYbxLZ8RRTpHFMR9Q73IIcTwBEpLFK9L3qlgiDJkAOkS7kMcHAP1hyphenhyphenccorS/s1600/San+Pablo.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyk9eCfsVVxx6d3Ka70-LR7ANGMUoVTkSN-KRL-JopJ5rrf6oajuPPzW75QUzNKlNLmCkVCm10vWV0lEVrQuYbxLZ8RRTpHFMR9Q73IIcTwBEpLFK9L3qlgiDJkAOkS7kMcHAP1hyphenhyphenccorS/s200/San+Pablo.jpg" width="153" /></a></div>
<br />
<b>Paul of Tarsus</b> <br />
<ul>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2006/documents/hf_ben-xvi_aud_20061025_en.html">Paul, profile of man and apostle (October 25, 2006)</a> </li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080702_en.html">Religious and Cultural Environment (July 2, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080827_en.html">Life of Saint Paul before and after Damascus (August 27, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080903_en.html">St Paul's "Conversion" (September 3, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080910_en.html">Saint Paul's Concept of Apostolate (September 10, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080924_en.html">Paul, the Twelve and the pre-Pauline Church (September 24, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081001_en.html">The "Council" of Jerusalem and the Incident in Antioch (October 1, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/messages/migration/documents/hf_ben-xvi_mes_20080824_world-migrants-day_en.html">St Paul migrant, ‘Apostle of the peoples’ (Janaury 18, 2009) </a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2009/documents/hf_ben-xvi_aud_20090204_en.html">St Paul's martyrdom and heritage (February 4, 2009) </a></li>
</ul>
<b>Doctrine of St. Paul</b> <br />
<ul>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2006/documents/hf_ben-xvi_aud_20061106_en.html">St Paul's new outlook (November 8, 2006)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2006/documents/hf_ben-xvi_aud_20061115_en.html">St Paul and the Spirit (November 15, 2006)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2006/documents/hf_ben-xvi_aud_20061122_en.html">St Paul and the Church (November 22, 2006)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081008_en.html">The Relationship with the Historical Jesus (October 8, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081015_en.html">Paul's Ecclesiological Dimension (October 15, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081022_en.html">The Importance of Christology: Pre-existence and Incarnation (October 22, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081029_en.html">The Importance of Christology: the Theology of the Cross (October 29, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081105_en.html">The Importance of Christology: the Decisiveness of the Resurrection. (November 5, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081112_en.html">Eschatology : the Expectation of the Parusia (November 12, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081119_en.html">The Doctrine of Justification: from Works to Faith (1) (November 19, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081126_en.html">The Doctrine of Justification: from Works to Faith (2) (November 26, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081203_en.html">The Apostle’s teaching on the relation between Adam and Christ (December 3, 2008)</a></li>
<li><a href="http://arraigadosyedificados.blogspot.com/2011/09/el-papel-de-los-sacramentos-10xii08.html">Theology of the sacraments (December 10, 2008)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2009/documents/hf_ben-xvi_aud_20090107_en.html">Spiritual Worship (Janaury 7, 2009)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2009/documents/hf_ben-xvi_aud_20090114_en.html">The Theological vision of the Letters to the Colossians and Ephesians (January 14, 2009)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2009/documents/hf_ben-xvi_aud_20090128_en.html">Theological vision of Pastoral Letters (January 28, 2009)</a> </li>
</ul>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-34111908120117902102012-01-22T07:55:00.001-05:002012-01-22T12:36:55.031-05:00To the Neocathecumenal Way (January 20, 2012):<div class="separator" style="clear: both; text-align: center;">
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<br />
<b><span style="color: red;">Speech</span> - Address to the Neocathecumenal Way (January 20, 2012)</b><br />
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"<i>The "following of Christ" requires the personal adventure of
looking for him, of going with him, and always involves going out of the
closed-ness of one's ego, breaking down the individualism that often
characterizes the society of our time, to replace selfishness with the
community of the new man in Jesus Christ..."</i></div>
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<div style="text-align: justify;">
<i>"... A while ago I was reading the decree with which the
celebrations which are in the "Catechetical Directory of the
Neocatechumenal Way" are approved..."</i></div>
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<br /></div>
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<i> </i></div>
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<i>"...</i><i>But even during the way it is important not to separate from
the parish community, right in the celebration of the Eucharist which is
the true place of the unity of all, where the Lord embraces us in the
various states of our spiritual maturity and unites us in the one bread
that makes us one body</i> <i style="color: #660000;">(cf. 1 Corinthian 10:16f)..."</i><i> </i></div>
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Dear brothers and sisters, <br />
<br />
This year I have the joy to meet you and share with you this moment of sending out for the mission. A special greeting to Kiko Argüello, Carmen Hernández and Father Mario Pezzi, and an affectionate greeting to you all: priests, seminarians, families, formators and members of the <i style="color: red;"><b>Neocatechumenal Way</b></i>. Your presence today is a visible testimony of your joyful commitment to living the faith, in communion with the whole Church and with the Successor of Peter, and to be courageous heralds of the Gospel. <br />
<br />
In the passage we heard from St. Matthew, the apostles received a clear mandate from Jesus: <i style="color: #660000;">"Go therefore and make disciples of all nations" (Mt 28:19)</i>. At first they doubted, in their hearts there was still uncertainty, wonder before the event of the Resurrection. And it is Jesus himself, the Risen one -- the Evangelist underlines -- who draws close to them, makes his presence felt, sends them to teach all that he has communicated to them, giving a certainty that accompanies every preacher of Christ: <i style="color: #660000;">"And behold I am with you always, until the end of the world" (Matthew 28:20)</i>. They are words that resonate strongly in your hearts. <i><b>You have sung Resurrexit, expressing faith in the Living One, the One who, in a supreme act of love has conquered sin and death and gives to man, to us, the warmth of the love of God, the hope of being saved, a future of eternity. </b></i><br />
<br />
In these decades of life of the Way, one of your strong commitments has been to proclaim the Risen Christ, responding with generosity to his words, often abandoning personal and material safety, even leaving your own countries, facing new and not always easy situations. <i><b>Bringing Christ to the people and bringing people to Christ: this is what breathes life into each work of evangelization</b></i>. You do it in a way that helps those who have already received the baptism of faith discover the beauty of the life of faith, the joy of being Christians. <i><b><u>The "following of Christ" requires the personal adventure of looking for him, of going with him, and always involves going out of the closed-ness of one's ego, breaking down the individualism that often characterizes the society of our time, to replace selfishness with the community of the new man in Jesus Christ</u>.</b></i> <i><b>And this happens in a deep personal relationship with him, in listening to his word, in walking the path that he has shown us, but it also happens inseparably with believing with his Church, with the saints, in whom one always discovers again and again the true face of the Bride of Christ. </b></i><br />
<br />
It is a commitment -- we know -- that is not always easy. Sometimes you are present in places where there is need for a first proclamation of the Gospel, the mission ad gentes; often, however, in areas that, despite having known Christ, have become indifferent to faith: secularism has eclipsed the sense of God there, and eclipsed Christian values. Here, your commitment and your testimony is like yeast that, with patience, in time, with sensus Ecclesiae, causes the dough to rise. <u><i><b>The Church has recognized in the Way a special gift that the Holy Spirit has given our time, and the approval of the Statutes and of the "Catechetical Directory" are a sign of this</b></i></u>. I encourage you to offer your original contribution to the cause of the Gospel. In your valuable work, seek always a deep communion with the Apostolic See and with the Pastors of particular Churches, to which you belong: the unity and harmony of the body of the Church are an important witness to Christ and his Gospel in the world we live in. <br />
<br />
Dear families, the Church thanks you; it needs you for the new evangelization.<u><i><b> The family is an important cell for the ecclesial community, where one is formed in human and Christian life.</b></i></u> With great joy I see your children, many children who look to you, dear parents, to your example. One hundred families are leaving for 12 missions ad gentes. I invite you not to be afraid: he who carries the Gospel is never alone. I greet with affection the priests and seminarians: love Christ and the Church, communicate the joy of having met him and the beauty of having given Him everything. I also greet the itinerants, directors and all the communities of the Way. Continue to be generous with the Lord: He will sustain you with his consolation! <br />
<br />
A while ago I was reading the decree with which the celebrations which are in the "Catechetical Directory of the Neocatechumenal Way" are approved; <i><b>celebrations which are not strictly liturgical, but are part of the itinerary of growth in faith</b></i>. It is another element that shows you how the Church accompanies you with a patient discernment that includes your richness, but also looks to the communion and harmony of the whole Corpus Ecclesiae. <br />
<br />
This gives me the opportunity to offer a brief thought on the value of the<i><b style="color: red;"> liturgy</b></i>. The Second Vatican Council defines it as the work of Christ the Priest and of His Body the Church <i style="color: #783f04;">(cf. Sacrosanctum Concilium, 7)</i>. At first glance this might seem strange, because it seems that the work of Christ refers to the historical redemptive action of Jesus, his Passion, Death and Resurrection. In what sense, then, is the liturgy the work of Christ? <u><i><b>The Passion, Death and Resurrection of Jesus are not only historical events;</b><b> they reach into and penetrate history, but also transcend it and are always present in the heart of Christ.</b></i> <i><b>In the liturgical action of the Church there is the active presence of the Risen Christ who makes present and effective for us today the same Paschal Mystery; it draws us into this act of gift of Self that in his heart is always present, and causes us to participate in this presence of the Paschal Mystery.</b></i></u><i><b> This work of the Lord Jesus, who is the real content of the Liturgy, the entering into the presence of the Paschal Mystery, is also the work of the Church, which, as his body, is a single entity with Christ -- Totus Christus caput et corpus -- says St. Augustine. In the celebration of the sacraments, Christ immerses us in the Paschal Mystery for us to pass from death to life, from sin to new life in Christ. </b></i><br />
<br />
This applies most especially for the celebration of the Eucharist, which, being the summit of Christian life, is also the cornerstone of its rediscovery, to which the Neocatechumenate tends. As your Statutes read,<i> "The Eucharist is essential to the Neocatechumenate, as a post-baptismal catechumenate, lived in small communities" (art. 13 §1)</i>. Precisely in order to promote the rapprochement to the wealth of the sacramental life by people who have strayed from the Church, or have not received adequate training, the Neocatechumenals may celebrate the Eucharist in small communities, after the first Vespers of Sunday, according to the provisions of the diocesan bishop <i>(cf. Statutes, art. 13 §2)</i>. <i><b>But every Eucharistic celebration is an action of the one Christ together with his one Church and therefore essentially open to all those who belong to this Church</b></i>. This public character of the Holy Eucharist is expressed in the fact that every celebration of Holy Mass is ultimately directed by the Bishop as a member of the Episcopal College, responsible for a particular local church <i style="color: #783f04;">(cf. Vatican Council II, Dogmatic Constitution. Lumen Gentium, 26)</i>.<i><b> The celebration in small communities, regulated by the liturgical books, which should be followed faithfully, and with the particular features approved in the Statutes of the Way, has the task of helping those who are undergoing the Neocatechumenal itinerary to receive the grace of being inserted into the saving mystery of Christ, which makes possible a Christian witness capable of assuming the traits of radicality</b></i>. <i><b>At the same time, the gradual growth in faith of the individual and of the small communities should promote their integration into the life of the larger ecclesial community, that finds in the liturgical celebration of the parish, in which and for which the Neocatechumenate is implemented (cf. Statutes, art. 6), its ordinary form</b></i>. <u><i><b>But even during the way it is important not to separate from the parish community, right in the celebration of the Eucharist which is the true place of the unity of all, where the Lord embraces us in the various states of our spiritual maturity and unites us in the one bread that makes us one body</b></i></u> <i style="color: #660000;">(cf. 1 Corinthian 10:16f)</i>. <br />
<br />
Courage! The Lord does not fail to accompany you and I assure you of my prayers and I thank you for the many signs of closeness. I also ask you to remember me, too, in your prayers. May the Holy Virgin Mary with her maternal gaze assist you and may my Apostolic Blessing sustain you, which I extend to all the members of the Way. Thank you!</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-15030588077876131402012-01-21T05:47:00.000-05:002012-01-21T05:47:42.625-05:00Catechesis: "School of Prayer"<div class="separator" style="clear: both; text-align: center;">
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<b><span style="font-size: xx-small;">(***) - In this blog</span> </b><br />
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<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2012/documents/hf_ben-xvi_aud_20120111_en.html">11 January 2012, Jesus' prayer at the Last Supper </a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20111228_en.html">28 December 2011, The prayer and the Holy Family of Nazareth</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20111214_en.html">14 December 2011, The prayer of Jesus linked to His miraculous healing action</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20111207_en.html">7 December 2011, The “jewel” of the Cry of Exultation</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20111130_en.html">30 November 2011, Jesus, our Teacher in prayer</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20111116_en.html">16 November 2011, Psalm 110 (109)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20111109_en.html">9 November 2011, Psalm 119 (118)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20111019_en.html">19 October 2011, The Great Hallel, Psalm 136 (135)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20111012_en.html">12 October 2011, Psalm 126</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20111005_en.html">5 October 2011, Psalm 23</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110914_en.html">14 September 2011, Psalm 22 (21): "My God, my God, why have you forsaken me?" </a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110907_en.html">7 septembre 2011, Psalm 3: “Arise, O Lord! Deliver me, O my God!”</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110831_en.html">31 August 2011, Art and Prayer</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110817_en.html">17 August 2011, Meditation</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110810_en.html">10 August 2011, “Oasis” of the spirit</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110803_en.html">3 August 2011, Man in Prayer (8)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110622_en.html">22 June 2011, The Salms</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110615_en.html">15 June 2011, Elijah</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110601_en.html">1 June 2011, Moses</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110525_en.html">25 May 2011, Jacob</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110518_en.html">18 May 2011, Abraham</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110511_en.html">11 May 2011, Prayer and the sense of religion</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110504_en.html">4 May 2011, Christian prayer</a></li>
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</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-71971500543255769972012-01-20T13:50:00.002-05:002012-01-20T13:50:35.518-05:00Our longing for the full, visible unity of Christians requires patient and trustful waiting<div style="text-align: justify;">
<b style="color: red;">Speech</b> - To the ecumenical delegation of the Lutheran Church of Finland on the occasion of the Feast of Saint Henrik (January 19, 2012)</div>
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"<i>There is a need for Christians to arrive at a profound agreement on matters of <span style="color: red;"><span style="color: black;">anthropology</span>,</span>
which can then help society and politicians to make wise and just
decisions regarding important questions in the area of human life,
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<br />Dear Bishop Sippo,<br />Dear Bishop Häkkinen,<br />Distinguished friends from Finland, <br /><br /> It is with great joy that I welcome you, the members of the Finnish delegation, on the occasion of your annual ecumenical pilgrimage to Rome in order to celebrate once more today’s feast of Saint Henrik, the patron saint of Finland. In remembering our patron Saints we give thanks for the action of the Holy Spirit, informing and transforming the lives of those who have left us an outstanding example of fidelity to Christ and to the Gospel. <br /><br /><i><b>The annual visit of an ecumenical delegation from Finland testifies to the growth of communion among the Christian traditions represented in your country</b></i>. It is my profound hope that this communion may continue to grow, bearing rich fruit among Catholics, Lutherans and all other Christians in your beloved homeland. Our deepened friendship and common witness to Jesus Christ – especially before today’s world, which so often lacks true direction and longs to hear the message of salvation – must hasten our progress towards the resolution of our remaining differences, and indeed of all matters on which Christians are divided. <br /><br />In recent times, ethical questions have become one of the points of difference among Christians, especially with regard to the proper understanding of human nature and its dignity. <i><b>There is a need for Christians to arrive at a profound agreement on matters of <span style="color: red;">anthropology,</span> which can then help society and politicians to make wise and just decisions regarding important questions in the area of human life, family and sexuality. </b></i><br /><br />In this regard, the recent <i style="color: red;"><b>ecumenical</b></i> bilateral dialogue document in the Finnish-Swedish context not only reflects a rapprochement between Catholics and Lutherans over the understanding of justification, but it <i><b>urges Christians to renew their commitment to imitate Christ in life and action</b></i>. We trust in the power of the Holy Spirit to make possible what may still seem beyond our reach: <u><i><b>a widespread renewal of holiness and public practice of Christian virtue, after the example of the great witnesses who have gone before us. </b></i></u><br /><br /> In this year’s <a href="http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/weeks-prayer-doc/rc_pc_chrstuni_doc_20110414_week-prayer-2012_en.html">Week of Prayer for Christian Unity</a>, the second reading from today’s suggested texts recalls the patience of faithful believers like Abraham <i style="color: #660000;">(Heb 6:15)</i> who were rewarded for their faith and trust in God. The realization that God lovingly intervenes in our history teaches us not to place undue emphasis on what we can accomplish through our own efforts. <u><i><b>Our longing for the full, visible unity of Christians requires patient and trustful waiting, not in a spirit of helplessness or passivity, but with deep trust that the unity of all Christians in one Church is truly God’s gift and not our own achievement.</b></i></u> Such patient waiting, in prayerful hope, transforms us and prepares us for visible unity not as we plan it, but as God grants it. <br /><br /> It is my fervent hope that your visit to Rome will help to deepen the fraternal relations that exist between Lutherans and Catholics in Finland. Let us thank God for all that he has granted us so far and let us pray that he may fill us with the Spirit of truth to guide us towards ever greater love and unity. Upon you and all your fellow-citizens, I invoke God’s abundant blessings.</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-7823187673064618132012-01-19T13:48:00.001-05:002012-01-19T13:48:19.932-05:00Speech to the Bishops of the United States of America - January 19, 2012: in the service of the evangelization of American culture and the building of the civilization of love<div class="separator" style="clear: both; text-align: center;">
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<b><span style="color: red;">Speech</span> - To the Bishops of the United States of America on their ad Limina visit (January 19, 2012)</b></div>
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<i>"The Church in the United States is called, in season and out of
season, to proclaim a Gospel which not only proposes unchanging moral
truths but proposes them precisely as the key to human happiness and
social prospering" </i></div>
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<i>"When a culture attempts to suppress the dimension of ultimate
mystery, and to close the doors to transcendent truth, it inevitably
becomes impoverished and falls prey, as the late <a href="http://www.vatican.va/holy_father/john_paul_ii/index.htm">Pope John Paul II</a> so clearly saw, to reductionist and totalitarian readings of the human person and the nature of society".</i></div>
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Dear Brother Bishops, <br /><br /> I greet all of you with fraternal affection and I pray that this pilgrimage of spiritual renewal and deepened communion will confirm you in faith and commitment to your task as Pastors of the Church in the United States of America. As you know, it i<i><b>s my intention in the course of this year to reflect with you on some of the spiritual and cultural challenges of the new evangelization. </b></i><br /><br /> One of the most memorable aspects of my <a href="http://www.vatican.va/holy_father/benedict_xvi/travels/2008/index_stati-uniti_en.htm">Pastoral Visit to the United States</a> was the opportunity it afforded me to reflect on America’s historical experience of religious freedom, and specifically the relationship between religion and culture. At the heart of every culture, whether perceived or not, is a consensus about the nature of reality and the moral good, and thus about the conditions for human flourishing. In America, that consensus, as enshrined in your nation’s founding documents, was grounded in a worldview shaped not only by faith but a commitment to certain ethical principles deriving from nature and nature’s God. <i><b>Today that consensus has eroded significantly in the face of powerful new cultural currents which are not only directly opposed to core moral teachings of the Judeo-Christian tradition, but increasingly hostile to Christianity as such. </b></i><br /><br /> <i><b>For her part, <u>the Church in the United States is called, in season and out of season, to proclaim a Gospel which not only proposes unchanging moral truths but proposes them precisely as the key to human happiness and social prospering</u></b></i><u> </u>(cf. <a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.html">Gaudium et Spes</a>, 10). <i><b>To the extent that some current cultural trends contain elements that would curtail the proclamation of these truths, whether constricting it within the limits of a merely scientific rationality, or suppressing it in the name of political power or majority rule, they represent a threat not just to Christian faith, but also to humanity itself and to the deepest truth about our being and ultimate vocation, our relationship to God.</b></i> <u><i><b>When a culture attempts to suppress the dimension of ultimate mystery, and to close the doors to transcendent truth, it inevitably becomes impoverished and falls prey, as the late <a href="http://www.vatican.va/holy_father/john_paul_ii/index.htm">Pope John Paul II</a> so clearly saw, to reductionist and totalitarian readings of the human person and the nature of society. </b></i></u><br /><br /> With her long tradition of respect for the right relationship between faith and reason, the Church has a critical role to play in countering cultural currents which, on the basis of an extreme individualism, seek to promote notions of freedom detached from moral truth. Our tradition does not speak from blind faith, but from a rational perspective which links our commitment to building an authentically just, humane and prosperous society to our ultimate assurance that the cosmos is possessed of an inner logic accessible to human reasoning. <u><i><b>The Church’s defense of a moral reasoning based on the natural law is grounded on her conviction that this law is not a threat to our freedom, but rather a “language” which enables us to understand ourselves and the truth of our being, and so to shape a more just and humane world.</b></i></u> <i><b>She thus proposes her moral teaching as a message not of constraint but of liberation, and as the basis for building a secure future. </b></i><br /><br /> The Church’s witness, then, is of its nature public: <i><b>she seeks to convince by proposing rational arguments in the public square</b></i>. <u><i><b>The legitimate separation of Church and State cannot be taken to mean that the Church must be silent on certain issues, nor that the State may choose not to engage, or be engaged by, the voices of committed believers in determining the values which will shape the future of the nation. </b></i></u><br /><br /> In the light of these considerations, <u><i><b>it is imperative that the entire Catholic community in the United States come to realize the grave threats to the Church’s public moral witness presented by a radical secularism which finds increasing expression in the political and cultural spheres</b></i></u>. The seriousness of these threats needs to be clearly appreciated at every level of ecclesial life. Of particular concern are certain attempts being made to limit that most cherished of American freedoms, the freedom of religion. Many of you have pointed out that concerted efforts have been made to deny the right of conscientious objection on the part of Catholic individuals and institutions with regard to cooperation in intrinsically evil practices. Others have spoken to me of a worrying tendency to reduce religious freedom to mere freedom of worship without guarantees of respect for freedom of conscience. <br /><br /> Here once more we see the need for an engaged, <u><i><b>articulate and well-formed Catholic laity endowed with a strong critical sense vis-à-vis the dominant culture and with the courage to counter a reductive secularism which would delegitimize the Church’s participation in public debate about the issues which are determining the future of American society.</b></i></u> <i><b>The preparation of committed lay leaders and the presentation of a convincing articulation of the Christian vision of man and society remain a primary task of the Church in your country; as essential components of the new evangelization, these concerns must shape the vision and goals of catechetical programs at every level. </b></i><br /><br /> In this regard, I would mention with appreciation your efforts to maintain contacts with Catholics involved in political life and to help them understand their personal responsibility to offer public witness to their faith, especially with regard to the great moral issues of our time: <u><i><b>respect for God’s gift of life, the protection of human dignity and the promotion of authentic human rights</b></i></u>. As the Council noted, and I wished to reiterate during my Pastoral Visit, respect for the just autonomy of the secular sphere must also take into consideration the truth that there is no realm of worldly affairs which can be withdrawn from the Creator and his dominion (cf. <a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.html">Gaudium et Spes</a>, 36). <i><b>There can be no doubt that a more consistent witness on the part of America’s Catholics to their deepest convictions would make a major contribution to the renewal of society as a whole. </b></i><br /><br /> Dear Brother Bishops, in these brief remarks I have wished to touch upon some of the pressing issues which you face in your service to the Gospel and their significance for the evangelization of American culture. No one who looks at these issues realistically can ignore the genuine difficulties which the Church encounters at the present moment. <i><b>Y</b><b>et in <span style="color: red;">faith</span> we can take heart from the growing awareness of the need to preserve a civil order clearly rooted in the Judeo-Christian tradition, as well as from the promise offered by a new generation of Catholics whose experience and convictions will have a decisive role in renewing the Church’s presence and witness in American society.</b></i> <u><i><b>The hope which these “signs of the times” give us is itself a reason to renew our efforts to mobilize the intellectual and moral resources of the entire Catholic community in the service of the evangelization of American culture and the building of the civilization of love</b></i></u>. With great affection I commend all of you, and the flock entrusted to your care, to the prayers of Mary, Mother of Hope, and cordially impart my Apostolic Blessing as a pledge of grace and peace in Jesus Christ our Lord.<br /></div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-35620406332623364682012-01-19T10:07:00.002-05:002012-01-19T10:07:52.482-05:00Audience, 18 january 2012: We will all be changed by the victory of Christ, Our Lord<b><span style="color: red;">Audiencie</span> - On the Week of Prayer for Christian Unity (18 january 2012)</b><br />
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<i>"This spiritual gathering, which unites Christians of all traditions,
increases our awareness of the fact that the unity to which we tend will
not be the result of our efforts alone, but will rather be a gift
received from above, a gift for which we must constantly pray". </i><b><br /></b></div>
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Dear brothers and sisters, <br /><br />Today marks the beginning of the Week of Prayer for Christian Unity, which for more than a century has been celebrated by Christians of all Churches and ecclesial Communities, in order to invoke that extraordinary gift for which the Lord Jesus Himself prayed during the Last Supper, before His Passion:<i style="color: #660000;"> "that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me" (John 17:21)</i>. The practice of the Week of Prayer for Christian Unity was introduced in 1908 by Father Paul Wattson, founder of an Anglican religious community that subsequently entered the Catholic Church. The initiative received the blessing of Pope St. Pius X and was then promoted by Pope Benedict XV, who encouraged its celebration throughout the Church with the Brief, Romanorum Pontificum, promulgated Feb. 25, 1916. <br /><br />The octave of prayer was developed and perfected in the 1930s by Abbé Paul Couturier of Lyon, who promoted prayer "for the unity of the Church as Christ wills, and in accordance with the instruments He wills." In his later writings, Abbé Couturier sees this Week as a way of allowing the prayer of Christ to "enter into and penetrate the entire Christian Body"; it must grow until it becomes "an immense, unanimous cry of the whole People of God" who ask God for this great gift. And it is precisely during the Week of Christian Unity that the impetus given by the Second Vatican Council toward seeking full communion among all of Christ’s disciples each year finds one of its most forceful expressions. This spiritual gathering, which unites Christians of all traditions, increases our awareness of the fact that the unity to which we tend will not be the result of our efforts alone, but will rather be a gift received from above, a gift for which we must constantly pray. <br /><br />Each year, the booklets for the Week of Prayer are prepared by an ecumenical group from a different region of the world. I would like to pause to consider this point. This year, the texts were proposed by a mixed group comprised of representatives of the Catholic Church and of the Polish Ecumenical Council, which includes the country’s various Churches and ecclesial Communities. The documentation was then reviewed by a committee made up of members of the Pontifical Council for the Promotion of Christian Unity and of the Faith and Order Commission of the Council of Churches. This work, carried out together in two stages, is also a sign of the desire for unity that animates Christians, and of the awareness that prayer is the primary way of attaining full communion, since it is in being united with the Lord that we move toward unity. <br /><br />The theme of the Week this year -- as we heard -- is taken from the First Letter to the Corinthians: “We Will All Be Changed By the Victory of Our Lord Jesus Christ” -- His victory will transform us. And this theme was suggested by the large ecumenical Polish group I just mentioned, which -- in reflecting on their own experience as a nation -- wanted to underscore how strong a support the Christian faith is in the midst of trial and upheaval, like those that have characterized Poland’s history. After ample discussion, a theme was chosen that focuses on the transforming power of faith in Christ, particularly in light of the importance it has for our prayer for the visible unity of Christ’s Body, the Church. This reflection was inspired by the words of St. Paul who, addressing himself to the Church of Corinth, speaks about the perishable nature of what belongs to our present life -- which is also marked by the experience of the “defeat” that comes from sin and death -- compared to what brings us Christ’s victory over sin and death in His paschal mystery. <br /><br />The particular history of the Polish nation, which knew times of democratic coexistence and of religious liberty -- as in the 16th century -- has been marked in recent centuries by invasions and defeat, but also by the constant struggle against oppression and by the thirst for freedom. All of this led the ecumenical group to reflect more deeply on the true meaning of "victory" -- what victory is -- and "defeat." Compared with "victory" understood in triumphalistic terms, Christ suggests to us a very different path that does not pass by way of force and power. In fact, He affirms: <i style="color: #660000;">“If anyone would be first, he must be last of all and servant of all” (Mark 9:35)</i>. Christ speaks of a victory through suffering love, through mutual service, help, new hope and concrete comfort given to the least, to the forgotten, to those who are rejected. For all Christians, the highest expression of this humble service is Jesus Christ Himself -- the total gift He makes of Himself, the victory of His love over death on the Cross, which shines resplendent in the light of Easter morning. <br /><br />We can take part in this transforming “victory” if we allow ourselves to be transformed by God -- but only if we work for the conversion of our lives, and if this transformation leads to conversion. This is the reason why the Polish ecumenical group considered particularly fitting for their own reflection the words of St. Paul: <i style="color: #660000;">“We will all be changed by the victory of Christ, Our Lord” (cf. 1 Corinthians 15:51-58). </i><br /><br />The full and visible unity of Christians for which we long demands that we allow ourselves to be ever more perfectly transformed and conformed to the image of Christ. The unity for which we pray requires interior conversion, both communal and personal. It is not simply a matter of kindness and cooperation; above all, we must strengthen our faith in God, in the God of Jesus Christ, who has spoken to us and who made Himself one of us; we must enter into new life in Christ, which is our true and definitive victory; we must open ourselves to one another, cultivating all the elements of that unity that God has preserved for us and gives to us ever anew; we must feel the urgency of bearing witness before the men of our times to the living God, who made Himself known in Christ. <br /><br /><i style="color: #783f04;"><b>The Second Vatican Council</b></i> put the ecumenical pursuit at the center of the Church’s life and work: <i style="color: #783f04;">“The Sacred Council exhorts all the Catholic faithful to recognize the signs of the times and to take an active and intelligent part in the work of ecumenism” (Unitatis redintegratio, 4)</i>. <i style="color: #274e13;"><b>Blessed John Paul II</b></i> stressed the essential nature of this commitment, saying: <i style="color: #783f04;">“This unity, which the Lord has bestowed on his Church and in which he wishes to embrace all people, is not something added on, but stands at the very heart of Christ’s mission. Nor is it some secondary attribute of the community of his disciples. Rather, it belongs to the very essence of this community (Ut unum sint, 9)</i>. The ecumenical task is therefore a responsibility of the whole Church and of all the baptized, who must make the partial, already existing communion between Christians grow into full communion in truth and charity. Therefore, prayer for unity is not limited to this Week of Prayer but rather must become an integral part of our prayer, of the life of prayer of all Christians, in every place and in every time, especially when people of different traditions meet and work together for the victory, in Christ, over all that is sin, evil, injustice, and that violates human dignity. <br /><br />From the time the modern ecumenical movement was born over a century ago, there has always been a clear recognition of the fact that the lack of unity among Christians prevents the Gospel from being proclaimed more effectively, because it jeopardizes our credibility. How can we give a convincing witness if we are divided? Certainly, as regards the fundamental truths of the faith, much more unites us than divides us. But divisions remain, and they concern even various practical and ethical questions -- causing confusion and distrust, and weakening our ability to hand on Christ’s saving Word. In this regard, we do well to remember the words of <i style="color: #274e13;"><b>Blessed John Paul II</b></i>, who in the Encyclical Ut unum sint, speaks of the damage caused to Christian witness and to the proclamation of the Gospel by the lack of unity <i style="color: #274e13;">(cf. no. 98,99)</i>. This is a great challenge for the new evangelization, which can be more fruitful if all Christians together announce the truth of the Gospel of Jesus Christ and give a common response to the spiritual thirst of our times. <br /><br />The Church's journey, like that of all peoples, is in the hands of the Risen Christ, who is victorious over the death and injustice that He bore and suffered on behalf of all mankind. He makes us sharers in His victory. Only He is capable of transforming us and changing us -- from being weak and hesitant -- to being strong and courageous in working for good. Only He can save us from the negative consequences of our divisions. Dear brothers and sisters, I invite everyone to be more intensely united in prayer during this Week for Unity, so that common witness, solidarity and collaboration may grow among Christians, as we await the glorious day when together we may profess the faith handed down by the Apostles, and together celebrate the Sacraments of our transformation in Christ. Thank you.</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-61960125093828419812012-01-18T07:14:00.000-05:002012-01-18T07:14:22.947-05:00Angelus, 15 january 2012 - The mediator, helping the persons called to recognize the voice of God and follow it<div style="color: black;">
<b><span style="color: red;">Ángelus</span> - 15 january 2012</b></div>
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"The very Christian faith in itself presupposes proclamation and
witness: in fact they consist in adhering to the good news that Jesus
of Nazareth is dead and risen, that he is God"<br />
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"But this is not to forget the fundamental role of parents, who
with their genuine and joyful faith and their marital love show their
children that it is beautiful and possible to build a whole life on the
love of God". <br />
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<br />Dear brothers and sisters! <br /><br />In the biblical readings of this Sunday -- the second in Ordinary Time -- the theme of vocation emerges: in the Gospel it is the call of the first disciples by Jesus; in the first reading it is the call of the Prophet Samuel. In both accounts there comes to the forefront the importance of the figure who plays the role of <i style="color: red;"><b>mediator</b></i>, <b><i>helping the persons called to recognize the voice of God and follow it. </i></b><br /><br />In the case of Samuel, it is Eli, a priest of the temple of Silo, where in ancient times the ark of the covenant was kept before it is was transported to Jerusalem. One night Samuel, who was still a boy and had lived in the service of the temple from the time that he was small, heard a call three times in a row while he was sleeping, and ran to Eli. But Eli had not called him. The third time Eli understood and told Samuel: if you are called again respond: <i style="color: #660000;">"Speak, Lord, for your servant is listening" (1 Samuel 3:9).</i> And so it happened and from then on Samuel learned how to recognize God's words and became his faithful prophet. <br /><br />In the case of the disciples of Jesus, <i><b style="color: red;">John the Baptist</b></i> <i><b>was the mediating figure</b></i>. In fact, John had a large circle of disciples, and among these were the two pairs of brothers, Simon and Andrew and John and James, fishermen from Galilee. To two of them the Baptist points out Jesus the day after his baptism in the Jordan River. He indicates him to them saying: <i style="color: #660000;">"Behold the lamb of God!" (John 1:36),</i> which was the equivalent of saying: "Behold the Messiah!" And those two followed Jesus, remained with him for some time and were convinced that he was truly the Christ. Immediately they told the others this and thus was formed the first nucleus of what would become the college of the apostles. <br /><br />In the light of these two texts, I would like to underscore <i><b>the decisive role of the spiritual guide in the journey of <span style="color: red;">faith</span></b></i> <i><b>and, in particular, in the response to the vocation of special consecration for the service of God and his people.</b></i> <u><i><b>The very Christian faith in itself presupposes proclamation and witness: in fact they consist in adhering to the good news that Jesus of Nazareth is dead and risen, that he is God.</b></i></u> <i><b>And thus the call to follow Jesus closely, renouncing a family of one's own to dedicate oneself to the great family of the Church, normally passes through the witness and the suggestion of an "older brother," usually a priest. <u>But this is not to forget the fundamental role of <span style="color: red;">parents</span>, who with their genuine and joyful faith and their marital love show their children that it is beautiful and possible to build a whole life on the love of God</u>. </b></i><br /><br />Dear friends, let us pray to the Virgin Mary for all teachers, especially priests and parents, that they have complete awareness of the importance of their spiritual role to help young people not only in human growth but also in answering God's call and saying: "Speak Lord, your servant is listening."</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-74737728900222645712012-01-15T12:30:00.000-05:002012-01-15T12:31:48.047-05:00Week of Prayer for Christian Unity (PDF)<div style="text-align: justify;">
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<span class="" id="result_box" lang="en"><span class="hps">Benedict</span> <span class="hps">audiences</span> <span class="hps">on the Week of</span> <span class="hps">Prayer for</span> <span class="hps">Christian Unity</span> <span class="hps atn">(</span><span class="">18-25</span> <span class="hps">January):</span></span></div>
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<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2011/documents/hf_ben-xvi_aud_20110119_en.html">19 january 2011, Week of Prayer for Christian Unity</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2010/documents/hf_ben-xvi_aud_20100120_en.html">20 january 2010, Week of Prayer for Christian Unity</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2009/documents/hf_ben-xvi_aud_20090121_en.html">21 january 2009, Week of Prayer for Christian Unity</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080123_en.html">23 january 2008, Week of Prayer for Christian Unity</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2007/documents/hf_ben-xvi_aud_20070117_en.html">17 </a><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2010/documents/hf_ben-xvi_aud_20100120_sp.html">january</a><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2007/documents/hf_ben-xvi_aud_20070117_en.html"> 2007, Week of Prayer for Christian Unity (1)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2007/documents/hf_ben-xvi_aud_20070124_en.html">24 </a><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2010/documents/hf_ben-xvi_aud_20100120_sp.html">january</a><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2007/documents/hf_ben-xvi_aud_20070124_en.html"> 2007, Week of Prayer for Christian Unity (2)</a></li>
<li><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2006/documents/hf_ben-xvi_aud_20060118_sp.html">18 </a><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2010/documents/hf_ben-xvi_aud_20100120_en.html">january</a><a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2006/documents/hf_ben-xvi_aud_20060118_en.html"> 2006, Week of Prayer for Christian Unity</a>
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<b style="color: red;">Download:</b> <a href="https://docs.google.com/open?id=0ByRPHB2Vd8LmYWJjOTQzODMtMjM0Mi00N2RmLTgxNTUtNjc5NjViYjQ4ZjZj">All audiences in PDF</a></div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com1tag:blogger.com,1999:blog-8655952056365748529.post-2562885169709065502012-01-14T09:00:00.000-05:002012-01-14T09:00:03.797-05:00Angelus, Feast of the Baptism of the Lord (8 January 2012)<b><span style="color: red;">Angelus</span> - Feast of the Baptism of the Lord (8 January 2012)</b><br />
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<i>"Being born is never a choice, we are not asked first whether we wish to
be born. Yet, in life, we can develop a free attitude with regard to
life itself: we can regard it as a gift and, in a certain sense “become”
what we are: children. This transition marks a turning point of
maturity in our existence and in our relationship with our parents,
which is filled with gratitude."</i></div>
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Dear Brothers and Sisters, <br /><br />Today we are celebrating the Feast of the Baptism of the Lord. This morning I conferred the Sacrament of Baptism on 16 infants and for this reason I would like to offer a brief reflection on the fact that we are children of God. First of all, however, let us start with our being, quite simply, children: this is the fundamental condition that brings us all together. We are not all parents, but we are certainly all children. <br /><br />Being born is never a choice, we are not asked first whether we wish to be born. Yet, in life, we can develop a free attitude with regard to life itself: we can regard it as a gift and, in a certain sense “become” what we are: children. This transition marks a turning point of maturity in our existence and in our relationship with our parents, which is filled with gratitude. It is a transition that also renders us capable in turn of being parents, not biologically, but morally. <br /><br />Also before God we are all children. God is at the root of every created being’s life and is the Father of every human person in a special way: he has a unique and personal relationship with every human being. Each one of us is wanted and loved by God. And also in this relationship with God, we can be “reborn”, so to speak, in other words become what we are. This happens through faith, through a profound and personal “yes” to God as the origin and foundation of our existence. With this “yes” I receive life as a gift of the Father who is in Heaven, a Parent whom I do not see but in whom I believe and whom, in the depths of my heart, I feel is my Father and the Father of all my brethren in humanity, an immensely good and faithful Father. <br /><br />On what is this faith in God the Father based? It is based on Jesus Christ: he himself and his history reveal the Father to us, enable us to know him as much is possible in this world. Believing that Jesus is the Christ, the Son of God, makes it possible to be “born from above”, that is, from God, who is Love <i style="color: #660000;">(cf. Jn 3:3)</i>. <br /><br />Moreover, let us bear in mind once again that no individual makes him or herself a human being. We are born without doing anything ourselves, the passivity of being born precedes the activity of what we ourselves do. It is also the same at the level of being Christian: no one can become Christian solely by one’s own will, being Christian is also a gift that comes before our own action: we must be reborn in a new birth. St John says: <i style="color: #660000;">“to all who received him... he gave power to become children of God” (Jn 1:12). </i><br /><br />This is the meaning of the Sacrament of Baptism. Baptism is this new birth that precedes our own action. With our faith we can go to meet Christ, but he alone can make us Christian and give to our will and to this desire of ours the response, dignity and power to become children of God, which we ourselves do not possess. <br /><br />Dear friends, this Sunday of the Baptism of the Lord brings Christmas Time to an end. Let us give thanks to God for this great mystery which is a source of regeneration for the Church and for the whole world. God made himself the Son of Man so that man might become a son of God. Let us therefore renew our joy in being children, as men and women and as Christians; born and reborn to a new divine existence. Born from the love of a father and a mother and reborn from the love of God through Baptism. <br /><br />Let us ask the Virgin Mary, Mother of Christ and of all who believe in him, to help us to live truly as children of God, not in words, or not only in words, but with deeds. St John writes further: <i style="color: #660000;">“this is his commandment, that we should believe in the name of his Son Jesus Christ and love one another, just as he has commanded us” (1 Jn 3:23)</i>.</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-61240037533768690562012-01-13T06:00:00.000-05:002012-01-13T06:00:05.658-05:0013 january. Saint Hilary of PoitiersTexts of Benedicto XVI abaut <b><i>Saint Hilary of Poitiers</i></b><br />
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<b><i>"Obtain, O Lord", St Hilary recites with inspiration, "that I may keep ever
faithful to what I have professed in the symbol of my regeneration, when I was
baptized in the Father, in the Son and in the Holy Spirit. That I may worship
you, our Father, and with you, your Son; that I may deserve your Holy Spirit,
who proceeds from you through your Only Begotten Son... Amen" (</i><i>De Trinitate
12, 57). </i></b></div>
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General Audience: Catechesis on the Fathers of the Church - <a href="http://www.vatican.va/holy_father/benedict_xvi/audiences/2007/documents/hf_ben-xvi_aud_20071010_en.html">Saint Hilary of Poitiers (10 october 2007)</a>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-91263773851899753422012-01-12T14:25:00.000-05:002012-01-12T14:25:11.879-05:00The Church offers the light of the Gospel to all people of good will (6 January 2012)<b><span style="color: red;">Angelus</span> - Solemnity of the Epiphany (Friday, 6 January 2012)</b><br />
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<i>"Nevertheless the Church, thanks to the Word of God, sees through the fog. </i><i>She
has no technical solutions but keeps her gaze fixed on the destination
and offers the light of the Gospel to all people of good will, whatever
their nation and culture. And this is also the mission of Papal Representatives to States and to International Organizations". </i></div>
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<br />Dear Brothers and Sisters,<br /><br />Today, the Solemnity of the Epiphany of the Lord, I have ordained two new bishops in St Peter’s Basilica, so please forgive the delay. This Feast of the Epiphany is a very ancient Feast whose origins date back to the Christian East and which highlights the mystery of the manifestation of Jesus Christ to all peoples, represented by the Magi who came to worship the King of the Jews just born in Bethlehem, as St Matthew’s Gospel recounts <i style="color: #660000;">(cf. 2:1-12)</i>. This “new light” that was lit on Christmas night (cf. Preface of Christmas I) is beginning to shine on the world today, as the image of the star suggests, a heavenly portent that attracted the attention of the Magi and guided them on their journey to Judea. <br /><br /><i><b>The entire season of Christmas and Epiphany is marked by the theme of light</b></i>. In the northern hemisphere this is also linked to the fact that after the winter solstice the days begin to lengthen in comparison with the nights. However, Christ’s word applies for all peoples, over and above their geographical location: “I am the light of the world; he who follows me will not walk in darkness, but will have the light of life” (Jn 8:12). Jesus is the sun that appeared on humanity’s horizon to illumine the personal existence of every one of us and to guide us all together toward the destination of our pilgrimage, toward the land of freedom and peace in which we shall live for ever in full communion with God and with each other. <br /><br />Christ entrusted the proclamation of this mystery of salvation to his Church. <br /><br />St Paul writes: <i style="color: #660000;">“It has now been revealed to his holy apostles and prophets by the Spirit; that is, how the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the Gospel” (Eph 3:5-6)</i>. The invitation that the Prophet Isaiah addressed to the Holy City Jerusalem may be applied to the Church: <i style="color: #660000;">“Arise, shine; for your light has come, and the glory of the Lord has risen upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the Lord will arise upon you, and his glory will be seen upon you” (Is 60:1-2)</i>. <br /><br />And so it is, as the Prophet tells us: the world, with all its resources is unable to give humanity the light to guide it on its journey. <i><b>We find this in our day too: the western civilization seems to have lost its bearings and is navigating by sight</b></i>. Nevertheless the <b style="color: red;">Church</b>, thanks to the Word of God, sees through the fog. <i><b>S<u>he has no technical solutions but keeps her gaze fixed on the destination and offers the light of the Gospel to all people of good will, whatever their nation and culture.</u></b></i><u> </u>And this is also the mission of Papal Representatives to States and to International Organizations. <br /><br />This very morning, as I said, I have had the joy of conferring episcopal Ordination upon two new Apostolic Nuncios. Let us entrust to the Virgin Mary their service and the evangelizing task of the whole Church.</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0tag:blogger.com,1999:blog-8655952056365748529.post-48763514664105561312012-01-10T08:14:00.000-05:002012-01-10T08:14:03.136-05:00Benedict XVI to the Members of the Diplomatic Corps: the crisis can and must be an incentive to reflect on human existence and on the importance of its ethical dimension<div class="separator" style="clear: both; text-align: center;">
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<b><span style="color: red;">Speech</span> - To the Members of the Diplomatic Corps accredited to the Holy See for the traditional exchange of New Year greetings (January 9, 2012)</b><br />
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<b>"</b>Truly the world is gloomy wherever it is not brightened by God’s light!
Truly the world is dark wherever men and women no longer acknowledge
their bond with the Creator and thereby endanger their relation to other
creatures and to creation itself. The present moment is sadly marked by
a profound disquiet and the various crises – economic, political and
social – are a dramatic expression of this". </div>
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<br />Your Excellencies,<br />Ladies and Gentlemen, <br /><br />It is always a particular pleasure for me to receive you, the distinguished members of the Diplomatic Corps accredited to the Holy See, in the splendid setting of this Sala Regia, and personally to offer you my cordial good wishes for the New Year. Before all else, I thank your Dean, Ambassador Alejandro Valladares Lanza, and the Vice-Dean, Ambassador Jean-Claude Michel, for the respectful sentiments which they expressed on your behalf, and I offer a special greeting to all those taking part in our meeting for the first time. Through you my good wishes extend to all the nations which you represent and with which the Holy See maintains diplomatic relations. It is a joy for us that Malaysia joined this community in the past year. The dialogue which you maintain with the Holy See favours the exchange of views and information, as well as cooperation in areas of common interest which are bilateral or multilateral in nature. Your presence today evokes the important contribution which the Church makes to your societies in areas such as education, health care and social services. A sign of the cooperation existing between the Catholic Church and States is seen in the Accords reached in 2011 with Azerbaijan, Montenegro and Mozambique. The first has already been ratified; I trust that this will also be the case with the two others, and that those currently under negotiation will soon be concluded. The Holy See also desires to establish a fruitful dialogue with international and regional organizations, and in this context I note with satisfaction that the member states of the Association of South-East Asian Nations (ASEAN) have accepted the appointment of an Apostolic Nuncio accredited to that organization. Nor can I fail to mention that last December the Holy See strengthened its longstanding cooperation with the International Organization for Migration by becoming a full member. This is a sign of the commitment of the Holy See and the Catholic Church, alongside the international community, in the search for suitable solutions to this phenomenon which presents a number of aspects ranging from the safeguarding of the dignity of persons to concern for the common good of both the communities which receive them and those from which they come. <br /><br /> In the course of the year just ended, I personally met many Heads of State and Government, as well as the distinguished representatives of your nations who took part in the <a href="http://www.vatican.va/holy_father/benedict_xvi/homilies/2011/documents/hf_ben-xvi_hom_20110501_beatificazione-gpii_en.html">ceremony of the Beatification of my beloved predecessor, Pope John Paul II</a>. Representatives of your countries were also graciously present for the celebrations marking the <a href="http://www.vatican.va/special/60ratzinger/index_en.html">sixtieth anniversary of my priestly ordination</a>. To all of them, and to those whom I met during my Apostolic Journeys to <a href="http://www.vatican.va/holy_father/benedict_xvi/travels/2011/index_croazia_en.htm">Croatia</a>, <a href="http://www.vatican.va/holy_father/benedict_xvi/travels/2011/index_san-marino_en.htm">San Marino</a>, <a href="http://www.vatican.va/holy_father/benedict_xvi/travels/2011/index_madrid_en.htm">Spain</a>, <a href="http://www.vatican.va/holy_father/benedict_xvi/travels/2011/index_germania_en.htm">Germany</a> and <a href="http://www.vatican.va/holy_father/benedict_xvi/travels/2011/index_benin_en.htm">Benin</a>, I renew my gratitude for the kindness which they showed me. My thoughts also turn in a special way to the countries of Latin America and the Caribbean which in 2011 celebrated the bicentenary of their independence. On 12 December last, they emphasized their bond with the Catholic Church and with the Successor of the Prince of the Apostles by taking part, alongside distinguished representatives of the ecclesial community and institutional authorities, in the <a href="http://www.vatican.va/holy_father/benedict_xvi/homilies/2011/documents/hf_ben-xvi_hom_20111212_america-latina_en.html">solemn celebration held in Saint Peter’s Basilica</a>, during which I announced my intention to visit Mexico and Cuba in the near future. Finally, I wish to greet South Sudan, which last July became a sovereign state. I am happy that this was achieved peacefully. Sadly, tensions and clashes have ensued in recent months, and I express my hope that all may unite their efforts to enable the people of Sudan and South Sudan to experience at last a period of peace, freedom and development. <br /><br /><i><b>Your Excellencies, </b></i><br /><br /> Today’s meeting traditionally takes place at the end of the <a href="http://www.vatican.va/liturgical_year/christmas/2011/christmas11_en.html">Christmas season</a>, during which the Church celebrates the coming of the Saviour. He comes in the dark of night and so his presence is immediately a source of light and joy <i style="color: #660000;">(cf. Lk 2:9-10)</i>. Truly the world is gloomy wherever it is not brightened by God’s light! Truly the world is dark wherever men and women no longer acknowledge their bond with the Creator and thereby endanger their relation to other creatures and to creation itself. The present moment is sadly marked by a profound disquiet and the various crises – economic, political and social – are a dramatic expression of this. <br /><br /> Here I cannot fail to address before all else the grave and disturbing developments of the global economic and financial crisis. The crisis has not only affected families and businesses in the more economically advanced countries where it originated, creating a situation in which many people, especially the young, have felt disoriented and frustrated in their aspirations for a serene future, but it has also had a profound impact on the life of developing countries. We must not lose heart, but instead resolutely rediscover our way through new forms of commitment. The crisis can and must be an incentive to reflect on human existence and on the importance of its ethical dimension, even before we consider the mechanisms governing economic life: not only in an effort to stem private losses or to shore up national economies, but to give ourselves new rules which ensure that all can lead a dignified life and develop their abilities for the benefit of the community as a whole. <br /><br /> I would like next to point out that the effects of the present moment of uncertainty are felt particularly by the young. Their disquiet has given rise in recent months to agitation which has affected various regions, at times severely. I think first and foremost of North Africa and the Middle East, where young people, among others, who are suffering from poverty and unemployment and are fearful of an uncertain future, have launched what has developed into a vast movement calling for reforms and a more active share in political and social life. At present it is hard to make a definitive assessment of recent events and to understand fully their consequences for the stability of the region. Initial optimism has yielded to an acknowledgment of the difficulties of this moment of transition and change, and it seems evident to me that the best way to move forward is through the recognition of the inalienable dignity of each human person and of his or her fundamental rights. Respect for the person must be at the centre of institutions and laws; it must lead to the end of all violence and forestall the risk that due concern for popular demands and the need for social solidarity turn into mere means for maintaining or seizing power. I invite the international community to dialogue with the actors in the current processes, in a way respectful of peoples and in the realization that the building of stable and reconciled societies, opposed to every form of unjust discrimination, particularly religious discrimination, represents a much vaster horizon than that of short-term electoral gains. I am deeply concerned for the people of those countries where hostilities and acts of violence continue, particularly Syria, where I pray for a rapid end to the bloodshed and the beginning of a fruitful dialogue between the political forces, encouraged by the presence of independent observers. In the Holy Land, where tensions between Palestinians and Israelis affect the stability of the entire Middle East, it is necessary that the leaders of these two peoples adopt courageous and farsighted decisions in favour of peace. I was pleased to learn that, following an initiative of the Kingdom of Jordan, dialogue has been resumed; I express my hope that it will be maintained, and that it will lead to a lasting peace which guarantees the right of the two peoples to dwell in security in sovereign states and within secure and internationally recognized borders. For its part, the international community must become more creative in developing initiatives which promote this peace process and are respectful of the rights of both parties. I am also following closely the developments in Iraq, and I deplore the attacks that have recently caused so much loss of life; I encourage the nation’s leaders to advance firmly on the path to full national reconciliation. <br /><br /> Blessed <a href="http://www.vatican.va/holy_father/john_paul_ii/index.htm">John Paul II</a> stated that “the path of peace is at the same time the path of the young”,<a href="http://www.vatican.va/holy_father/benedict_xvi/speeches/2012/january/documents/hf_ben-xvi_spe_20120109_diplomatic-corps_en.html#_ftn1">[1]</a> inasmuch as young people embody “the youth of the nations and societies, the youth of every family and of all humanity”.<a href="http://www.vatican.va/holy_father/benedict_xvi/speeches/2012/january/documents/hf_ben-xvi_spe_20120109_diplomatic-corps_en.html#_ftn2">[2]</a> Young people thus impel us to take seriously their demand for truth, justice and peace. For this reason, I chose them as the subject of <a href="http://www.vatican.va/holy_father/benedict_xvi/messages/peace/documents/hf_ben-xvi_mes_20111208_xlv-world-day-peace_en.html">my annual World Day of Peace Message</a>, entitled Educating Young People in Justice and Peace. Education is a crucial theme for every generation, for it determines the healthy development of each person and the future of all society. It thus represents a task of primary importance in this difficult and demanding time. In addition to a clear goal, that of leading young people to a full knowledge of reality and thus of truth, education needs settings. Among these, pride of place goes to the family, based on the marriage of a man and a woman. This is not a simple social convention, but rather the fundamental cell of every society. Consequently, policies which undermine the family threaten human dignity and the future of humanity itself. The family unit is fundamental for the educational process and for the development both of individuals and States; hence there is a need for policies which promote the family and aid social cohesion and dialogue. It is in the family that we become open to the world and to life and, as I pointed out during <a href="http://www.vatican.va/holy_father/benedict_xvi/travels/2011/index_croazia_en.htm">my visit to Croatia</a>, “openness to life is a sign of openness to the future”.<a href="http://www.vatican.va/holy_father/benedict_xvi/speeches/2012/january/documents/hf_ben-xvi_spe_20120109_diplomatic-corps_en.html#_ftn3">[3]</a> In this context of openness to life, I note with satisfaction the recent sentence of the Court of Justice of the European Union forbidding patenting processes relative to human embryonic stem cells, as well as the resolution of the Parliamentary Assembly of the Council of Europe condemning prenatal selection on the basis of sex. <br /><br /> More generally, and with particular reference to the West, I am convinced that legislative measures which not only permit but at times even promote abortion for reasons of convenience or for questionable medical motives compromise the education of young people and, as a result, the future of humanity. <br /><br /> Continuing our reflection, a similarly essential role in the development of the person is played by educational institutions: these are the first instances which cooperate with the family and they can hardly function properly unless they share the same goals as the family. There is a need to implement educational policies which ensure that schooling is available to everyone and which, in addition to promoting the cognitive development of the individual, show concern for a balanced personal growth, including openness to the Transcendent. The Catholic Church has always been particularly active in the field of education and schooling, making a valued contribution alongside that of state institutions. It is my hope that this contribution will be acknowledged and prized also by the legislation of the various nations. <br /><br /> In this perspective. it is clear that an effective educational programme also calls for respect for religious freedom. This freedom has individual, collective and institutional dimensions. We are speaking of the first of human rights, for it expresses the most fundamental reality of the person. All too often, for various reasons, this right remains limited or is flouted. I cannot raise this subject without first paying tribute to the memory of the Pakistani Minister Shahbaz Bhatti, whose untiring battle for the rights of minorities ended in his tragic death. Sadly, we are not speaking of an isolated case. In many countries Christians are deprived of fundamental rights and sidelined from public life; in other countries they endure violent attacks against their churches and their homes. At times they are forced to leave the countries they have helped to build because of persistent tensions and policies which frequently relegate them to being second-class spectators of national life. In other parts of the world, we see policies aimed at marginalizing the role of religion in the life of society, as if it were a cause of intolerance rather than a valued contribution to education in respect for human dignity, justice and peace. In the past year religiously motivated terrorism has also reaped numerous victims, especially in Asia and in Africa; for this reason, as I stated in Assisi, religious leaders need to repeat firmly and forcefully that “this is not the true nature of religion. It is the antithesis of religion and contributes to its destruction”.<a href="http://www.vatican.va/holy_father/benedict_xvi/speeches/2012/january/documents/hf_ben-xvi_spe_20120109_diplomatic-corps_en.html#_ftn4">[4]</a> Religion cannot be employed as a pretext for setting aside the rules of justice and of law for the sake of the intended “good”. In this context I am proud to recall, as I did in my native country, that the Christian vision of man was the true inspiration for the framers of Germany’s Basic Law, as indeed it was for the founders of a united Europe. I would also like to bring up several encouraging signs in the area of religious freedom. I am referring to the legislative amendment whereby the public juridical personality of religious minorities was recognized in Georgia; I think too of the sentence of the European Court of Human Rights upholding the presence of the crucifix in Italian schoolrooms. It is also appropriate for me to make particular mention of Italy at the conclusion of the 150th anniversary of her political unification. Relations between the Holy See and Italy experienced moments of difficulty following the unification. In the course of time, however, concord and the mutual desire for cooperation, each within its proper domain, prevailed for the promotion of the common good. I hope that Italy will continue to foster a stable relationship between Church and State, and thus serve as an example to which other nations can look with respect and interest. <br /><br /> On the continent of Africa, to which I returned during <a href="http://www.vatican.va/holy_father/benedict_xvi/travels/2011/index_benin_en.htm">my recent visit to Benin</a>, it is essential that cooperation between Christian communities and Governments favour progress along the path of justice, peace and reconciliation, where respect is shown for members of all ethnic groups and all religions. It is painful to realize that in different countries of the continent this goal remains distant. I think in particular of the renewed outbreak of violence in Nigeria, as we saw from the attacks against several churches during the Christmas period, the aftermath of the civil war in Côte d’Ivoire, the continuing instability in the Great Lakes region and the humanitarian emergency in the countries of the Horn of Africa. I once again appeal to the international community to make every effort to find a solution to the crisis which has gone on for years in Somalia. <br /><br /> Finally I would stress that education, correctly understood, cannot fail to foster respect for creation. We cannot disregard the grave natural calamities which in 2011 affected various regions of South-East Asia, or ecological disasters like that of the Fukushima nuclear plant in Japan. Environmental protection and the connection between fighting poverty and fighting climate change are important areas for the promotion of integral human development. For this reason, I hope that, pursuant to the XVII session of the Conference of States Parties to the UN Convention on Climate Change recently concluded in Durban, the international community will prepare for the UN Conference on Sustainable Development (“Rio + 20”) as an authentic “family of nations” and thus with a great sense of solidarity and responsibility towards present and future generations. <br /><br /><i><b>Your Excellencies, Ladies and Gentlemen, </b></i><br /><br /> The birth of the Prince of Peace teaches us that life does not end in a void, that its destiny is not decay but eternal life. Christ came so that we might have life and have it in abundance <i style="color: #660000;">(cf. Jn 10:10)</i>. “Only when the future is certain as a positive reality does it become possible to live the present as well”.<a href="http://www.vatican.va/holy_father/benedict_xvi/speeches/2012/january/documents/hf_ben-xvi_spe_20120109_diplomatic-corps_en.html#_ftn5">[5]</a> Inspired by the certainty of faith, the Holy See continues to offer its proper contribution to the international community in accordance with the twofold desire clearly enunciated by the <a href="http://www.vatican.va/archive/hist_councils/ii_vatican_council/index.htm">Second Vatican Council</a>, whose fiftieth anniversary takes place this year: to proclaim the lofty grandeur of our human calling and the presence within us of a divine seed, and to offer humanity sincere cooperation in building a sense of universal fraternity corresponding to this calling.<a href="http://www.vatican.va/holy_father/benedict_xvi/speeches/2012/january/documents/hf_ben-xvi_spe_20120109_diplomatic-corps_en.html#_ftn6">[6]</a> In this spirit I renew to all of you, and to your families and your staff, my most cordial good wishes for the New Year. <br /><br /> Thank you for your attention.</div>Buscando en Internethttp://www.blogger.com/profile/16269047450036686235noreply@blogger.com0