January 2010 Archives

The kingdom of heaven is like a mustard seed which a man took and sowed in his field. It is the smallest of all the seeds but when it has grown it is the biggest shrub of all and becomes a tree so that the birds of the air come and shelter in its branches.

Because today is a Sunday, the Church does not observe the feast of Saint John Bosco, known also as Don Bosco. However, in the Salesian family, Don Bosco's it is a feast day. My encounters with members of the Salesian family have been few so I've poked around their website to learn a little more of the spirit of Don Bosco. The paragraphs are excerpts of a May 10, 1884 letter by Saint John Bosco, considered by some to be the "Magna Carta" of Salesian Education. It is included as an appendix to the Constitutions of the Salesian Society, and given to members of the Salesian Family. In the USA the Salesians are not as known as in other parts of the world. Here, their educational system was perceived to be competing with the Jesuits, and Salesians could not compete. The Jesuits have about 47 high schools in all the major cities. Be that as it may, Saint John Bosco provides for us an insight into effective pastoral ministry. The Salesians of Don Bosco are influential in various sectors of the Church, primarily in education and with the youth. The reasons for this fact are evident in the letter below. If you are interested in the Salesian priests and sisters, visit their website.

From the letter of Don Bosco: 

By a friendly informal relationship with the boys, especially in recreation. You cannot have love without this familiarity, and where this is not evident there can be no confidence. If you want to be loved, you must make it clear that you love. Jesus Christ made himself little with the little ones and bore our weaknesses. He is our master in the matter of the friendly approach. The teacher who is seen only in the classroom is a teacher and nothing more; but if he joins in the pupils' recreation he becomes their brother. If someone is only seen preaching from the pulpit it will be said that he is doing no more and no less than his duty, whereas if he says a good word in recreation it is heard as the word of one who loves.

How many conversions have been brought about by a few words whispered in the ear of a youngster while he is playing. One who knows he is loved loves in return, and one who loves can obtain anything, especially from the young. This confidence creates an electric current between youngsters and their superiors. Hearts are opened, needs and weaknesses made known. This love enables superiors to put up with the weariness, the annoyance, the ingratitude, the troubles that youngsters cause. Jesus Christ did not crush the bruised reed nor quench the smouldering flax. He is your model. Then you will no longer see anyone working for his own glory; you will no longer see anyone punishing out of wounded self-love; you will not see anyone neglecting the work of supervision through jealousy of another's popularity; you won't hear people running others down so as to be looked up to by the boys: those who exclude all other superiors and earn for themselves nothing but contempt and hypocritical flattery; people who let their hearts be stolen by one individual and neglect all the other boys to cultivate that particular one. No one will neglect his strict duty of supervision for the sake of his own ease and comfort; no one will fail through human respect to reprimand those who need reprimanding. If we have this true love, we shall not seek anything other than the glory of God and the good of souls. When this love languishes, things no longer go well. Why do people want to replace love with cold rules? Why do the superiors move away from the observance of the rules Don Bosco has given them? Why the replacement little by little of loving and watchful prevention by a system which consists in framing laws? Such laws either have to be sustained through punishment and so create hatred and cause unhappiness or, if they are not enforced, cause the superiors to be despised and bring about serious disorders. This is sure to happen if there is no friendly relationship. So if you want the Oratory to return to the happiness of old, then bring back the old system: let the superior be all things to all, always ready to listen to any boy's complaints or doubts, always alert to keep a paternal eye on their conduct, all heart to seek the spiritual and temporal good of those Divine Providence has entrusted to him. Then hearts will no longer be closed and deadly subterfuge will no longer hold sway. The superiors should be unbending only in the case of immoral conduct. It is better to run the risk of expelling someone who is innocent than to keep someone who causes others to sin. Assistants should make it a strict duty in conscience to refer to the superiors whatever they know to be an offence against God.

In a recent catechesis, I already illustrated the providential role that the Order of Friars Minor and the Order of Preachers, founded respectively by St. Francis of Assisi and St. Dominic Guzmán, had in the renewal of the Church of their time. Today I would like to present to you the figure of Francis, an authentic "giant" of holiness, who continues to fascinate very many people of every age and every religion.

"A son is born to the world." With these words, in the Divine Comedy (Paradiso, Canto XI), the greatest Italian poet, Dante Alighieri, alludes to Francis' birth, which occurred at the end of 1181 or the beginning of 1182, in Assisi. Belonging to a wealthy family -- his father was a textile merchant -- Francis enjoyed a carefree adolescence and youth, cultivating the chivalrous ideals of the time. When he was 20 he took part in a military campaign, and was taken prisoner. He became ill and was released. After his return to Assisi, a slow process of spiritual conversion began in him, which led him to abandon gradually the worldly lifestyle he had practiced until then.

Striking at this time are the famous episodes of the meeting with the leper -- to whom Francis, getting off his horse, gave the kiss of peace; and the message of the Crucifix in the little church of San Damiano. Three times the crucified Christ came to life and said to him: "Go, Francis, and repair my Church in ruins." This simple event of the Word of the Lord heard in the church of San Damiano hides a profound symbolism. Immediately, St. Francis is called to repair this little church, but the ruinous state of this building is a symbol of the tragic and disturbing situation of the Church itself at that time, with a superficial faith that does not form and transform life, with a clergy lacking in zeal, with the cooling off of love; an interior destruction of the Church that also implied a decomposition of unity, with the birth of heretical movements.

However, at the center of this Church in ruins is the Crucified and he speaks: he calls to renewal, he calls Francis to manual labor to repair concretely the little church of San Damiano, symbol of the more profound call to renew the Church of Christ itself, with his radical faith and his enthusiastic love for Christ.

This event, which probably occurred in 1205, makes one think of another similar event that happened in 1207: the dream of Pope Innocent III. He saw in a dream that the Basilica of St. John Lateran, the Mother Church of all churches, was collapsing and a small and insignificant religious supported the church with his shoulders so that it would not collapse. It is interesting to note, on one hand, that it is not the Pope who helps so that the church will not collapse, but a small and insignificant religious, whom the Pope recognizes in Francis who visited him. Innocent III was a powerful Pope, of great theological learning, as well as of great political power, yet it was not for him to renew the Church, but for the small and insignificant religious: It is St. Francis, called by God.

On the other hand, however, it is important to note that St. Francis does not renew the Church without or against the Pope, but only in communion with him. The two realities go together: the Successor of Peter, the bishops, the Church founded on the succession of the Apostles and the new charism that the Holy Spirit created at this moment to renew the Church. True renewal grows together.

Let us return to St. Francis' life. Because his father Bernardone reproved him for excessive generosity to the poor, Francis, with a symbolic gesture, and before the bishop of Assisi, stripped himself of his clothes, thus intending to renounce his paternal inheritance: As at the moment of creation, Francis had nothing, but only the life that God gave him, and into whose hands he entrusted himself. Then he lived as a hermit until, in 1208, another fundamental event took place in the journey of his conversion. Hearing a passage of the Gospel of Matthew -- Jesus' discourse to the Apostles sent on mission -- Francis feels he is called to live in poverty and to dedicate himself to preaching. Other companions associated themselves to him and, in 1209, he went to Rome, to submit to the Pope the project of a new form of Christian life. He was given a paternal reception by the great Pontiff who, enlightened by the Lord, intuited the divine origin of the movement awakened by Francis. The Poverello of Assisi had understood that every charism given by the Holy Spirit is placed at the service of the Body of Christ, which is the Church; hence, he always acted in full communion with the ecclesiastical authority. In the life of saints there is no opposition between a prophetic charism and the charism of government and, if some tension is created, they must wait patiently for the times of the Holy Spirit.

In reality, some historians in the 19th century and also in the last century tried to create behind the Francis of tradition, a so-called historical Francis, just as there is a desire to create behind the Jesus of the Gospels, a so-called historical Jesus. Such a historical Francis would not have been a man of the Church, but a man linked immediately only to Christ, a man who wished to create a renewal of the people of God, without canonical forms and without the hierarchy. The truth is that St. Francis really had a very immediate relationship with Jesus and with the Word of God, which he wished to follow sine glossa, exactly as it is, in all its radicalism and truth. It is also true that initially he did not have the intention of creating an order with the necessary canonical forms, but, simply, with the Word of God and the presence of the Lord, he wished to renew the people of God, to call them again to listening to the Word and to literal obedience to Christ. Moreover, he knew that Christ never is "mine" but always is "ours," that "I" cannot have Christ and "I" cannot reconstruct against the Church, his will and his teaching -- but only in communion with the Church, built on the succession of the Apostles, is obedience to the Word of God also renewed.

It is also true that he did not intend to create a new order, but only to renew the people of God for the Lord who comes. But he understood with suffering and pain that everything must have its order, that even the law of the Church is necessary to give shape to renewal and thus he really inserted himself totally, with the heart, in the communion of the Church, with the Pope and the bishops. He knew always that the center of the Church is the Eucharist, where the Body and Blood of Christ are made present. Through the priesthood, the Eucharist is the Church. Where priesthood, and Christ and communion of the Church go together, only there does the Word of God also dwell. The true historical Francis and the Francis of the Church speaks precisely in this way also to non-believers, to believers of other confessions and religions.

Francis and his friars, ever more numerous, established themselves in the Porziuncola, or church of Saint Mary of the Angels, sacred place par excellence of Franciscan spirituality. Also Clare, a young lady of Assisi of a noble family, placed herself in Francis' school. Thus the Second Franciscan Order originated, that of the Poor Clares, another experience destined to bear outstanding fruits of sanctity in the Church.

The successor of Innocent III, Pope Honorius III, with his bull "Cum dilecti" of 1218, also upheld the singular development of the first Friars Minor, who were opening their missions in several countries of Europe, and even in Morocco. In 1219 Francis obtained permission to go to speak with the Muslim Sultan Melek-el-Kamel in Egypt, and also to preach the Gospel of Jesus there. I want to underline this episode of the life of St. Francis, which is very timely. At a time in which there was under way a clash between Christianity and Islam, Francis, armed deliberately only with his faith and his personal meekness, pursued with efficacy the way of dialogue. The chronicles tell us of a benevolent and cordial reception by the Muslim Sultan. It is a model that also today should inspire relations between Christians and Muslims: to promote a dialogue in truth, in reciprocal respect and in mutual understanding (cf. Nostra Aetate, 3).

It seems, then, that in 1220 Francis visited the Holy Land, thus sowing a seed that was to bear much fruit: his spiritual sons, in fact, made of the places in which Jesus lived a privileged realm of their mission. With gratitude I think today of the great merits of the Franciscan Custody of the Holy Land.

Returning to Italy, Francis entrusted the government of the order to his vicar, Friar Pietro Cattani, while the Pope entrusted the order, which continued gathering more followers, to the protection of Cardinal Ugolino, the future Supreme Pontiff Gregory IX. For his part the founder, totally dedicated to preaching, which he carried out with great success, wrote a Rule, later approved by the Pope.

In 1224, in the hermitage of La Verna, Francis saw the Crucified in the form of a seraphim and from the encounter with the crucified seraphim, he received the stigmata; he thus became one with the crucified Christ: a gift, hence, which expresses his profound identification with the Lord.

Francis' death -- his transitus -- occurred on the evening of Oct. 3, 1226, at the Porziuncola. After blessing his spiritual sons, he died, lying on the naked earth. Two years later Pope Gregory IX inscribed him in the register of saints. A short time later, a large basilica was raised in Assisi in his honor, still today a destination for very many pilgrims, who can venerate the tomb of the saint and enjoy Giotto's frescoes, a painter who illustrated in a magnificent way the life of Francis.

It has been said that Francis represents an alter Christus, he was truly a living icon of Christ. He was even called "Jesus' brother." Indeed, this was his ideal: to be like Jesus; to contemplate the Christ of the Gospel, to love him intensely and to imitate his virtues. In particular, he wished to give a fundamental value to interior and exterior poverty, teaching it also to his spiritual sons. The first Beatitude of the Sermon on the Mount -- blessed are the poor in spirit for theirs is the Kingdom of Heaven (Matthew 5:3) -- found a luminous fulfillment in the life and in the words of St. Francis.

Truly, dear friends, the saints are the best interpreters of the Bible; they, incarnating in their lives the Word of God, render it more than attractive, so that it really speaks to us. Francis' witness, who loved poverty to follow Christ with dedication and total liberty, continues to be also for us an invitation to cultivate interior poverty to grow in trust of God, uniting also a sober lifestyle and detachment from material goods.

In Francis, love for Christ is expressed in a special way in adoration of the Most Blessed Sacrament of the Eucharist. In Franciscan sources one reads moving expressions, such as this: "The whole of humanity fears, the whole universe trembles and heaven exults, when on the altar, in the hand of the priest, there is Christ, the Son of the living God. O wonderful favor! O sublime humility, that the Lord of the universe, God and Son of God, so humbles himself as to hide himself for our salvation, under the low form of bread" (Francis of Assisi, Scritti, Editrici Francescane, Padua, 2002, 401).

In this Year for Priests, it pleases me also to recall a recommendation addressed by Francis to priests: "When you wish to celebrate Mass, certainly in a pure way, carry out with reverence the true sacrifice of the most holy Body and Blood of our Lord Jesus Christ" (Francis of Assisi, Scritti, 399).

Francis always showed great deference to priests, and recommended that they always be respected, even in the case when, at the personal level, they are not very worthy. He cherished, as motivation for this profound respect, the fact that they have received the gift of consecrating the Eucharist. Dear brothers in the priesthood, let us never forget this teaching: the holiness of the Eucharist asks us to be pure, to live in a consistent way with the mystery we celebrate.

From the love of Christ is born love of people and also of all God's creatures. Here is another characteristic trait of Francis' spirituality: the sense of universal fraternity and love for Creation, which inspired his famous Canticle of Creatures. It is a very timely message. As I reminded in my recent encyclical Caritas in Veritate, the only sustainable development is one that respects Creation and does not damage the environment (cf. No. 48-52), and in the Message for the World Day of Peace of this year I underlined that also the building of a solid peace is linked to respect for creation. Francis reminds us that in creation is displayed the wisdom and benevolence of the Creator. In fact, nature is understood by him as a language in which God speaks with us, in which reality becomes transparent and we can speak of God and with God.

Dear friends, Francis was a great saint and a joyful man. His simplicity, his humility, his faith, his love of Christ, his kindness to every man and woman made him happy in every situation. In fact, between sanctity and joy there subsists a profound and indissoluble relation. A French writer said that there is only one sadness in the world: that of not being saints, that is, of not being close to God. Looking at St. Francis' witness, we understand that this is the secret of true happiness: to become saints, close to God!

May the Virgin, tenderly loved by Francis, obtain this gift for us. We entrust ourselves to her with the same words of the Poverello of Assisi: "Holy Virgin Mary, there is no one like you born in the world among women, daughter and handmaid of the Most High King and heavenly Father, Mother of our Most Holy Lord Jesus Christ, spouse of the Holy Spirit: pray for us ... to your most holy favorite Son, Lord and Master" (Francis of Assisi, Scritti, 163).

Out of the depths I cry, Lord,
O Lord, please hear my call!
Let your ears be attentive;
I beg for mercy, Lord.
If you marked our offenses,
O Lord, who then could stand?
But you grant us forgiveness---
Therefore we stand in awe.

My hope is in the Lord's word
And for the Lord I waid,
More eagerly than watchmen
Yearn for the morning light.
Hope in the Lord, O people,
In his unfailing love.
With him is full redemption;
He will redeem his own.

We entrust all to the Lord and to Blessed Virign Mary with the Venerable Servant of God Pierre Toussaint.

I renew the plea for donations to assist the Haitian people. Good organizations are found here.

Spirituality. He practiced poverty to a heroic degree. He never looked to do anything for himself. It was his view that everybody should have better than he had and that everybody should have the best. He learned a deep sensitivity in dealing with others. He was a man who understood people. When he was a young priest, he was supposed to go study theology and he said, "I don't know theology, I can't do this, I am not equipped to do this." And, his spiritual director wrote, "Rejoice above all that you see nothing in yourself to depend on in this new post. That's a very good beginning, to put nothing of yourself into it and to await the Lord who will not fail you."

(Cardinal McCarrick's address on Blessed Basil Moreau, Stonehill College)

A prayer and other info on Blessed Basil Moreau may be found here.

Lord, through Your loving favor, You revealed to the virgin Saint Eustochia of Messina, the hidden secrets of Your providential care. Through the way of life of our mother Saint Clare she grew deeper in her love for Christ and His Church. may we who know You now by faith, come to rejoice with her in heaven, and see You face to face.

Saint Eustachia was a daughter of a count & countess; before she could marry, her fiance died. After the death of her father she became a Poor Clare kneeling at the foot of Christ crucified. She spent her life devoted to the Blessed Sacrament, penance and charity. Her mother and sister were nuns at the Abbey of Monte Vergine. She was elected abbess of her community. Her body is incorrupt and is venerated by the faithful annually on August 22nd.

"What marvels the Lord worked for them! What marvels the Lord worked for us: Indeed we were glad" (Ps 126)

"How good and how pleasant it is when brothers live in unity" (Ps 133)

1. At the beginning of this encounter in the Great Synagogue of the Jews of Rome, the Psalms which we have heard suggest to us the right spiritual attitude in which to experience this particular and happy moment of grace: the praise of the Lord, who has worked marvels for us and has gathered us in his Hèsed, his merciful love, and thanksgiving to him for granting us this opportunity to come together to strengthen the bonds which unite us and to continue to travel together along the path of reconciliation and fraternity. I wish to express 

first of all my sincere gratitude to you, Chief Rabbi, Doctor Riccardo Di Segni, for your invitation and for the thoughtful words which you have addressed to me. I wish to thank also the President of the Union of Italian Jewish Communities, Mr Renzo Gattegna, and the President of the Jewish Community of Rome, Mr Riccardo Pacifici, for their courteous greetings. My thoughts go to the Authorities and to all present, and they extend in a special way, to the entire Jewish Community of Rome and to all who have worked to bring about this moment of encounter and friendship which we now share.

When he came among you for the first time, as a Christian and as Pope, my Venerable Predecessor John Paul II, almost 24 years ago, wanted to make a decisive contribution to strengthening the good relations between our two communities, so as to overcome every misconception and prejudice. My visit forms a part of the journey already begun, to confirm and deepen it. With sentiments of heartfelt appreciation, I come among you to express to you the esteem and the affection which the Bishop and the Church of Rome, as well as the entire Catholic Church, have towards this Community and all Jewish communities around the world.

2. The teaching of the Second Vatican Council has represented for Catholics a clear landmark to which constant reference is made in our attitude and our relations with the Jewish people, marking a new and significant stage. The Council gave a strong impetus to our irrevocable commitment to pursue the path of dialogue, fraternity and friendship, a journey which has been deepened and developed in the last forty years, through important steps and significant gestures. Among them, I should mention once again the historic visit by my Venerable Predecessor to this Synagogue on 13 April 1986, the numerous meetings he had with Jewish representatives, both here in Rome and during his Apostolic Visits throughout the world, the Jubilee Pilgrimage which he made to the Holy Land in the year 2000, the various documents of the Holy See which, following the Second Vatican Council's Declaration Nostra Aetate, have made helpful contributions to the increasingly close relations between Catholics and Jews. I too, in the course of my Pontificate, have wanted to demonstrate my closeness to and my affection for the people of the Covenant. I cherish in my heart each moment of the pilgrimage that I had the joy of making to the Holy Land in May of last year, along with the memories of numerous meetings with Jewish Communities and Organizations, in particular my visits to the Synagogues of Cologne and New York.

Furthermore, the Church has not failed to deplore the failings of her sons and daughters, begging forgiveness for all that could in any way have contributed to the scourge of anti-Semitism and anti-Judaism (cf. Commission for Religious Relations with the Jews, We Remember: A Reflection on the Shoah, 16 March 1998). May these wounds be healed forever! The heartfelt prayer which Pope John Paul II offered at the Western Wall on 26 March 2000 comes back to my mind, and it calls forth a profound echo in our hearts: "God of our Fathers, you chose Abraham and his descendants to bring your Name to the nations: we are deeply saddened by the behaviour of those who in the course of history have caused these children of yours to suffer, and asking your forgiveness we wish to commit ourselves to genuine brotherhood with the people of the Covenant."

3. The passage of time allows us to recognize in the Twentieth Century a truly tragic period for humanity: ferocious wars that sowed destruction, death and suffering like never before; frightening ideologies, rooted in the idolatry of man, of race, and of the State, which led to brother killing brother. The singular and deeply disturbing drama of the Shoah represents, as it were, the most extreme point on the path of hatred that begins when man forgets his Creator and places himself at the centre of the universe. As I noted during my visit of 28 May 2006 to the Auschwitz Concentration camp, which is still profoundly impressed upon my memory, "the rulers of the Third Reich wanted to crush the entire Jewish people", and, essentially, "by wiping out this people, they intended to kill the God who called Abraham, who spoke on Sinai and laid down principles to serve as a guide for mankind, principles that remain eternally valid" (Discourse at Auschwitz-Birkenau Concentration Camp: The Teachings of Pope Benedict XVI, II, 1 [2006], p.727).

Here in this place, how could we not remember the Roman Jews who were snatched from their homes, before these very walls, and who with tremendous brutality were killed at Auschwitz? How could one ever forget their faces, their names, their tears, the desperation faced by these men, women and children? The extermination of the people of the Covenant of Moses, at first announced, then systematically programmed and put into practice in Europe under the Nazi regime, on that day tragically reached as far as Rome. Unfortunately, many remained indifferent, but many, including Italian Catholics, sustained by their faith and by Christian teaching, reacted with courage, often at risk of their lives, opening their arms to assist the Jewish fugitives who were being hunted down, and earning perennial gratitude. The Apostolic See itself provided assistance, often in a hidden and discreet way.

The memory of these events compels us to strengthen the bonds that unite us so that our mutual understanding, respect and acceptance may always increase.

4. Our closeness and spiritual fraternity find in the Holy Bible - in Hebrew Sifre Qodesh or "Book of Holiness" - their most stable and lasting foundation, which constantly reminds us of our common roots, our history and the rich spiritual patrimony that we share. It is in pondering her own mystery that the Church, the People of God of the New Covenant, discovers her own profound bond with the Jews, who were chosen by the Lord before all others to receive his word (cf. Catechism of the Catholic Church, 839). "The Jewish faith, unlike other non-Christian religions, is already a response to God's revelation in the Old Covenant. To the Jews 'belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs and of their race, according to the flesh is the Christ' (Rom 9:4-5), 'for the gifts and the call of God are irrevocable!' (Rom 11:29)" (Ibid).

5. Many lessons may be learnt from our common heritage derived from the Law and the Prophets. I would like to recall some of them: first of all, the solidarity which binds the Church to the Jewish people "at the level of their spiritual identity", which offers Christians the opportunity to promote "a renewed respect for the Jewish interpretation of the Old Testament" (cf. Pontifical Biblical Commission, The Jewish people and their Sacred Scriptures in the Christian Bible, 2001, pp.12 and 55); the centrality of the Decalogue as a common ethical message of permanent value for Israel, for the Church, for non-believers and for all of humanity; the task of preparing or ushering in the Kingdom of the Most High in the "care for creation" entrusted by God to man for him to cultivate and to care for responsibly (cf. Gen 2:15).

6. In particular, the Decalogue - the "Ten Words" or Ten Commandments (cf. Ex 20:1-17; Dt 5:1-21) - which comes from the Torah of Moses, is a shining light for ethical principles, hope and dialogue, a guiding star of faith and morals for the people of God, and it also enlightens and guides the path of Christians. It constitutes a beacon and a norm of life in justice and love, a "great ethical code" for all humanity. The "Ten Commandments" shed light on good and evil, on truth and falsehood, on justice and injustice, and they match the criteria of every human person's right conscience. Jesus himself recalled this frequently, underlining the need for active commitment in living the way of the Commandments: "If you wish to enter into life, observe the Commandments" (Mt 19:17). From this perspective, there are several possible areas of cooperation and witness. I would like to recall three that are especially important for our time.

The "Ten Commandments" require that we recognize the one Lord, against the temptation to construct other idols, to make golden calves. In our world there are many who do not know God or who consider him superfluous, without relevance for their lives; hence, other new gods have been fabricated to whom man bows down. Reawakening in our society openness to the transcendent dimension, witnessing to the one God, is a precious service which Jews and Christians can offer together.

The "Ten Commandments" call us to respect life and to protect it against every injustice and abuse, recognizing the worth of each human person, created in the image and likeness of God. How often, in every part of the world, near and far, the dignity, the freedom and the rights of human beings are trampled upon! Bearing witness together to the supreme value of life against all selfishness, is an important contribution to a new world where justice and peace reign, a world marked by that "shalom" which the lawgivers, the prophets and the sages of Israel longed to see.

The "Ten Commandments" call us to preserve and to promote the sanctity of the family, in which the personal and reciprocal, faithful and definitive "Yes" of man and woman makes room for the future, for the authentic humanity of each, and makes them open, at the same time, to the gift of new life. To witness that the family continues to be the essential cell of society and the basic environment in which human virtues are learned and practised is a precious service offered in the construction of a world with a more human face.

7. As Moses taught in the Shema (cf. Dt 6:5; Lev 19:34) - and as Jesus reaffirms in the Gospel (cf. Mk 12:19-31), all of the Commandments are summed up in the love of God and loving-kindness towards one's neighbour. This Rule urges Jews and Christians to exercise, in our time, a special generosity towards the poor, towards women and children, strangers, the sick, the weak and the needy. In the Jewish tradition there is a wonderful saying of the Fathers of Israel: "Simon the Just often said: The world is founded on three things: the Torah, worship, and acts of mercy" (Avoth 1:2). In exercising justice and mercy, Jews and Christians are called to announce and to bear witness to the coming Kingdom of the Most High, for which we pray and work in hope each day.

8. On this path we can walk together, aware of the differences that exist between us, but also aware of the fact that when we succeed in uniting our hearts and our hands in response to the Lord's call, his light comes closer and shines on all the peoples of the world. The progress made in the last forty years by the International Committee for Catholic-Jewish Relations and, in more recent years, by the Mixed Commission of the Chief Rabbinate of Israel and of the Holy See, are a sign of our common will to continue an open and sincere dialogue. Tomorrow here in Rome, in fact, the Mixed Commission will hold its ninth meeting, on "Catholic and Jewish Teaching on Creation and the Environment"; we wish them a profitable dialogue on such a timely and important theme.

9. Christians and Jews share to a great extent a common spiritual patrimony, they pray to the same Lord, they have the same roots, and yet they often remain unknown to each other. It is our duty, in response to God's call, to strive to keep open the space for dialogue, for reciprocal respect, for growth in friendship, for a common witness in the face of the challenges of our time, which invite us to cooperate for the good of humanity in this world created by God, the Omnipotent and Merciful.

10. Finally, I offer a particular reflection on this, our city of Rome, where, for nearly two millennia, as Pope John Paul II said, the Catholic Community with its Bishop and the Jewish Community with its Chief Rabbi have lived side by side. May this proximity be animated by a growing fraternal love, expressed also in closer cooperation, so that we may offer a valid contribution to solving the problems and difficulties that we still face.

I beg from the Lord the precious gift of peace in the world, above all in the Holy Land. During my pilgrimage there last May, at the Western Wall in Jerusalem, I prayed to Him who can do all things, asking: "Send your peace upon this Holy Land, upon the Middle East, upon the entire human family; stir the hearts of those who call upon your name, to walk humbly in the path of justice and compassion" (Prayer at the Western Wall of Jerusalem, 12 May 2009).

I give thanks and praise to God once again for this encounter, asking him to strengthen our fraternal bonds and to deepen our mutual understanding.

"O praise the Lord, all you nations, acclaim him, all you peoples. Strong is his love for us, He is faithful forever. Alleluia" (Ps 117)

We're all asking the theodicy question. How could one -even person of solid faith in Providence--not ask why natural evil happens and why God permits it. In a recent interview Zenit asked the head of the Papal Charitable office, Cor Unum, Josef Cardinal Cordes, about the Haitian earthquake. As a first glance at the matter the Cardinal names something important, namely, if you claim to understand God, then your claim has nothing to do with the personal God of Christianity and that the Christian continues to believe God's goodness in the face of suffering. Hard ideas to grasp. BUT it is a beginning.

ZENIT: How much does people's faith help them through a catastrophe such as this?

Cardinal Cordes: The faith of the people who have suffered in this disaster will play a critical role in not only bringing relief to their physical injuries and losses, but also in addressing the spiritual dimension and meaning to be found in such a catastrophe. In visiting disaster areas before and talking with survivors, many express their gratitude to God for sparing their lives and for the generous outpouring of assistance made available to them by family, friends, neighbors, and Churches worldwide. Because of the large Catholic population (80% of Haitians are Catholics), faith and the concrete presence/witness of the Church will have a very important role in the present tragedy.

Our Pontifical Council Cor Unum had already planned that the next meeting of the Populorum Progressio Foundation would take place in Santo Domingo this coming July. The foundation, established by Pope John Paul II, is to help the indigenous peoples of the Latin American and Caribbean countries. In the past, we have given much help to Haiti and we shall continue to do so. Of course, our spiritual closeness is of primary importance. We shall be certain to celebrate the Holy Eucharist on that occasion with bishops coming from different countries of Latin America and the Caribbean.

Without faith, this tragedy would turn into a complete disaster. That is why it will be essential for our brothers and sisters to pray together; experience Christians worldwide sharing their burdens as members of God's family; know the compassion of our Holy Father. All these become sources of hope and energy. In His first encyclical, Deus Caritas Est, Pope Benedict invites us to recall "St. Augustine who gives us faith's answer to our sufferings: 'Si comprehendis, non est Deus' -- 'if you understand him, he is not God.'" The Holy Father adds: "Even in their bewilderment and failure to understand the world around them, Christians continue to believe in the 'goodness and loving kindness of God' (Titus 3:4)" (No. 38).

ZENIT: Will good come from this tragedy?

Cardinal Cordes: This is a disaster that has caused immense loss of life and suffering. Many years will be needed for the nation to be rebuilt physically and the people to recover in their spirits. For this reason, the Church must remain present even as others move away.

But already we see good rising from the ruins. The eyes of the world are being open to the poorest country in the Western hemisphere, whose long suffering was all but forgotten. This tragedy shows that we depend on each other and must care for our suffering brothers and sisters, just as we did during the Tsunami and Hurricane Katrina. So we must ensure that the necessary assistance now being shown to Haiti continues in the long-term, for example through setting up better local Caritas structures and links with government development ministries of wealthier countries and help agencies.

We are witnessing and hearing of many selfless and heroic acts made to save lives and to rescue those in danger.  There are still thousands of others, who, coming from all over the world and without any accolades, are dedicating themselves to helping whoever is in need. People are being moved to give of themselves spiritually and materially to help the poor and suffering. In the coming days and weeks, I am convinced that we shall encounter in the midst of this catastrophe many examples of goodness.

Above all, it is with trustworthy hope in the Crucified and Risen Lord Jesus that Christians face the present. In his encyclical Spe Salvi, Pope Benedict speaks of the sufferings of this moment being borne through hope in the future. It is not that Christians know the details of what awaits them, but they know in general terms that their life will not end in emptiness: "Only when the future is certain as a positive reality does it become possible to live the present as well" (Spe Salvi, 2).

Dr. Ralph McInerny's condition is not good, but it is far better than rumors have had it. He is in ICU at the new St. Joseph Medical Center in Mishawaka, IN, on oxygen with an intravenous feeding tube. He's weak and has lost a lot of weight, and he sleeps much of the time.

He is one of the great ones!

Our Lady of Perpetual Help, pray for us.

Three very worthy aid organizations are helping the Haitian people: The Association of Volunteers in International Service (AVSI), Catholic Relief Services (CRS) and the Order of Malta. Monies collected get to those in need!

Many of us will want to help those who are suffering in Haiti - firstly with prayer and secondly with material support.  However, getting the material support to those who need it most is going to be very difficult given the severity of the disaster.  Moreover spurious organizations will most likely spring up and so we, as good stewards of God's gifts, must be careful about who we send our donations too.  

1. AVSI is an international charitable organization started by Communion and Liberation because I know my donation will reach those who need it.  AVSI has been present in Haiti since 1999 working in the agriculture, food security, education and social sectors in neighborhoods around Port au Prince as well as in Les Cayes in the south.  On the occasion of previous emergencies, flooding in 2004 and 2008, AVSI implemented emergency relief operations with international donors.

Any donations to assist AVSI's emergency program in Haiti can be received by AVSI-USA, it is tax deductible, and will be channeled to AVSI in Haiti.

Information about AVSI and their appeal for Haiti can be found here.

Checks can be made payable to "AVSI-USA" with "Haiti Emergency" in the memo and  sent to AVSI-USA: 529 14th Street NW, Suite 994, Washington, DC 20045.

2. Tremendous work is being done by Catholic Relief Services in Haiti all the time. Please consider giving a tax-deductible contribution to CRS to help them in this endeavor. The Archbishop of New Yorkm, Timothy Dolan, recommends support of CRS.

You can give directly through the CRS Web site here or by typing www.crs.org into your Web browser. Or call 1-800-736-3467.

3. The Order of Malta-American Association supports three major missions in Haiti. Each of these missions is in desperate need of funds to provide emergency relief and medical assistance and to buy food for starving children, mothers and fathers, and elderly Haitians. The Haitian  people depend upon us for help during this crisis and for the foreseeable future.

The three missions in Haiti associated with the American Association include:

Today is the feast of the first companions of Saint Benedict of Norcia, Saints Maurus and Placid. The traditional blessing of the sick calling upon Saint Maurus' intercession follows. You may not have a relic of the True Cross or relic of Saint Benedict to you available to you, so the priest should use a crucifix and the Saint Benedict Medal.

Before the blessing is imparted, the relic of the true Cross of our Lord or the medal of Saint Benedict is exposed, at least two candles having been lit. The Act of Contrition and firm confidence should then be excited in the sick person, so that through the merits and intercession of Saint Benedict and Saint Maurus, if it should please God, health may be obtained. Three Our Fathers, Hail Marys and Glory be's are recited in honor of the Blessed Trinity.

Then a priest or deacon, having put on a stole, and with his right hand holding up the relic or the medal of Saint Benedict before the sick person, says the following prayers:

V. Benediction and glory, and wisdom, and thanksgiving, honor and power and strength to our God forever and ever.

R. Amen.

Over the Christmas holiday I acquired an icon of Our Lady of Perpetual Help, written by Brother Terrence McGrath, OCSO, a monk of Saint Joseph's Abbey, Spencer, Massachusetts. In the tradition of the Catholic Church, all icons (religious objects intended for devotion) ought to be properly blessed. The Directory on Popular Piety and the Liturgy teaches us,  

The Church blesses sacred images because of their cultic significance. This is especially true of the images of the Saints which are destined for public veneration, when she prays that, guided by a particular Saint, "we may progress in following the footsteps of Christ, so that the perfect man may be formed in us to the full measure of Christ." (244)

Today, Father Michael Morris, a priest of the Archdiocese of New York and history professor of Saint Joseph's Seminary (Dunwoodie-Yonkers, NY) properly blessed the icon.

The Blessing of Icons follows:

Priest:   Blessed is our God always, both now and ever, and unto ages of ages:

Server: Amen.

Priest: Holy God, Holy and Mighty, Holy Immortal One, Have mercy upon us. 

Priest:

O Lord our God, Who created us after Your own image and likeness; Who redeems us from our former corruption of the ancient curse through Your man-befriending Christ, Who took upon Himself the form of a servant and became man; Who having taken upon Himself our likeness remade Your Saints of the first dispensation, and through Whom also we are refashioned in the image of Your pure blessedness; Your Saints we venerate as being in Your image and likeness, and we adore and glorify You as our Creator; Wherefore we pray You, send forth Your blessing upon this Icon, and with the sprinkling of hallowed water.

Bless and make holy this icon untoYour glory, in honor and remembrance of Your Saint (N) [or, Mother of God]; And grant that this sanctification will be to all who venerate this icon of Saint (N) [or, Mother of God], and send up their prayer unto You standing before it;

Through the grace and bounties and love of Your Only-Begotten Son, with Whom You are blessed together with Your All-Holy, Good and Life-creating Spirit; both now and ever, and unto ages of ages.

Server:  Amen.

Sprinkling cross fashion the icon with holy water, he says:

Hallowed and blessed is this icon of St. (N) [or, Mother of God], by the Grace of the Holy Spirit, through the sprinkling of Holy Water: in the Name of the Father (+), and of the Son and of the Holy Spirit: (+), Amen.

Priest: Let us pray to the Lord.

Server: Kyrie eleison.

Priest:

O God our Savior, Who did deign to enter under the roof of Zacchaeus, unto salvation of the same and of all that were in the house; Do you, the same Lord, keep safe also from harm them who now desire to dwell here, And who, together with us unworthy ones, do offer unto You prayer and supplication: Bless this (+) their home and dwelling, and preserve their life free from all adversity; For unto You are due all glory, honor and worship, as also unto Your Eternal Father, and Your All Holy, Good and life-creating Spirit; both now and ever, and unto ages of ages:

Server:  Amen.

The renewal of religious life is also one of Pope Benedict's priorities. AND boy does it need it. The general state of religious life in this country at least, is circling the drain. Religious life's sad state is not merely about gaining new recruits, or wearing habits or working with the marginalized, but being faithful to Christ and the Church today, not some fantasy of what one "guru" hopes the Church to be. There are notable exceptions to this evaluation, but even those orders getting vocations there are concerns with the institutional rot in the ranks, and therefore they are fragile. Benedict's general audience address yesterday shows us the breadth and depth of the work needed to be done AND the desire to see the mendicant life thrive and contribute to the upbuilding of the Kingdom. Being faithful to the charism of the order and to the Magisterium of the Church are essential components to any hope of renewal. The Pope said:

At the beginning of the new year, we look at the history of Christianity, to see how a history develops and how it can be renewed. In it we can see that it is the saints, guided by the light of God, who are the genuine reformers of the life of the Church and of society. Teachers by their word and witnesses with their example, they know how to promote a stable and profound ecclesial renewal, because they themselves are profoundly renewed, they are in contact with the true novelty: the presence of God in the world.

Such a consoling reality -- that in every generation saints are born and bear the creativity of renewal -- constantly accompanies the history of the Church in the midst of the sorrows and the negative aspects of her journey. We also see come forth, century by century, the forces of reform and of renewal, because the novelty of God is inexorable and always gives new strength to go forward.

This was what happened in the 13th century, with the birth and the extraordinary development of the Mendicant Orders: a model of great renewal in a new historic period. They were called thus because of their characteristic of "begging," namely, of going to the people humbly for economic support to live the vow of poverty and to carry out their evangelizing mission. Of the Mendicant Orders that arose in that period, the most notable and most important are the Friars Minor and the Preaching Friars, known as Franciscans and Dominicans. They have these names because of their founders, Francis of Assisi and Dominic de Guzmán, respectively. These two great saints had the capacity to wisely read "the signs of the times," intuiting the challenges that the Church of their time had to face.

A first challenge was represented by the spread of several groups and movements of faithful that, although inspired in a legitimate desire for authentic Christian life, often placed themselves outside of ecclesial communion. They were in profound opposition to the rich and beautiful Church that developed precisely with the flourishing of monasticism. In recent catecheses I reflected on the monastic community of Cluny, which had always attracted young men and, therefore, vital forces, as well as goods and riches. Thus logically developed, initially, a Church rich in property and also immobile. Opposed to this Church was the idea that Christ came on earth poor and that the true Church should be, in fact, the Church of the poor; a desire for true Christian authenticity was thus opposed to the reality of the empirical Church.

This brought about the so-called pauper movements of the Medieval Age. They harshly contested the lifestyles of priests and monks of the time, accused of having betrayed the Gospel and of not practicing poverty as the first Christians, and these movements counterpoised to the ministry of the bishops their own "parallel hierarchy." Moreover, to justify their choices, they spread doctrines that were incompatible with the Catholic faith. For example, the movement of the Cathars or Albigensians proposed again old heresies, such as depreciation and contempt of the material world -- opposition to wealth quickly became opposition to material reality as such -- the negation of free will, and then dualism, the existence of a second principle of evil equated with God. These movements had success, especially in France and Italy, not only because of their solid organization, but also because they denounced a real disorder in the Church, caused by the less than exemplary behavior of several representatives of the clergy. On the other hand, the Franciscans and Dominicans, in the footsteps of their founders, showed that it was possible to live evangelical poverty, the truth of the Gospel, without separating from the Church; they showed that the Church continued to be the true, authentic place of the Gospel and Scripture. Thus, Dominic and Francis drew, precisely from profound communion with the Church and the papacy, the strength of their witness.

With an altogether original choice in the history of consecrated life, the members of these orders not only gave up possession of personal goods, as monks had since antiquity, but even wanted real estate and goods put in the name of the community. In this way they intended to give witness of an extremely sober life, to be in solidarity with the poor and trust only in Providence, to live every day by Providence, in trust, putting themselves in God's hands. This personal and community style of the Mendicant Orders, joined to total adherence to the teaching of the Church and her authority, was greatly appreciated by the Pontiffs of the time, such as Innocent III and Honorius III, who gave their full support to these new ecclesial experiences, recognizing in them the voice of the Spirit.

And fruits were not lacking: The poor groups that had separated from the Church returned to ecclesial communion or, gradually, were re-dimensioned until they disappeared. Also today, though living in a society in which "having" often prevails over "being," there is great sensitivity to examples of poverty and solidarity, which believers give with courageous choices. Also today, similar initiatives are not lacking: movements, which really begin from the novelty of the Gospel and live it radically today, putting themselves in God's hands, to serve their neighbor. The world, as Paul VI recalled in Evangelii Nuntiandi, willingly listens to teachers when they are also witnesses. This is a lesson that must never be forgotten in the endeavor of spreading the Gospel: to live first of all what is proclaimed, to be a mirror of divine charity.

Franciscans and Dominicans were witnesses, but also teachers. In fact, another widespread need in their time was that of religious instruction. Not a few lay faithful, who lived in greatly expanding cities, wished to practice a spiritually intense Christian life. Hence they sought to deepen their knowledge of the faith and to be guided in the arduous but exciting path of holiness. Happily, the Mendicant Orders were also able to meet this need: the proclamation of the Gospel in simplicity and in its depth and greatness was one objective, perhaps the main objective of this movement. In fact, with great zeal they dedicated themselves to preaching. The faithful were very numerous, often real and veritable crowds, which gathered to hear the preachers in the churches and in places outdoors -- let us think of St. Anthony, for example. They dealt with themes close to the life of the people, especially the practice of the theological and moral virtues, with concrete examples, easily understood. Moreover, they taught ways to nourish the life of prayer and piety. For example, the Franciscans greatly spread devotion to the humanity of Christ, with the commitment of imitating the Lord. Hence it is not surprising that the faithful were numerous, women and men, who chose to be supported in their Christian journey by the Franciscan and Dominican friars, sought after and appreciated spiritual directors and confessors. 

Thus were born associations of lay faithful that were inspired by the spirituality of Sts. Francis and Dominic, adapted to their state of life. It was the Third Order, whether Franciscan or Dominican. In other words, the proposal of a "lay sanctity" won many people. As the Second Vatican Council recalled, the call to holiness is not reserved to some, but is universal (cf. Lumen Gentium, 40). In every state of life, according to the needs of each, there is the possibility of living the Gospel. Also today every Christian must tend to the "lofty measure of Christian life," no matter what state of life he belongs to!

The importance of the Mendicant Orders grew so much in the Middle Ages that lay institutions, such as labor organizations, ancient corporations and even civil authorities, often took recourse to the spiritual consultation of members of such orders for the writing of their regulations and, at times, for the solution of internal and external opposition. The Franciscans and Dominicans became the spiritual leaders of the Medieval city. With great intuition, they put into practice a pastoral strategy adapted to the transformation of society. Because many people were moving from the countryside to the cities, they placed their monasteries no longer in rural but in urban areas. Moreover, to carry out their activity for the benefit of souls, it was necessary to move in keeping with pastoral needs. 

With another altogether innovative choice, the Mendicant Orders abandoned the principle of stability, a classic of ancient monasticism, to choose another way. Friars and Preachers traveled from one place to another, with missionary zeal. As a consequence, they gave themselves an organization that was different from that of the majority of monastic orders. In place of the traditional autonomy that every monastery enjoyed, they gave greater importance to the order as such and to the superior-general, as well as to the structure of the provinces. Thus the mendicants were in general available for the needs of the universal Church. This flexibility made it possible to send friars more adapted to specific missions and the Mendicant Orders reached North Africa, the Middle East and Northern Europe. With this flexibility, missionary dynamism was renewed.

Another great challenge was represented by the cultural transformations taking place at that time. New questions made for lively discussions in the universities, which arose at the end of the 12th century. Friars and Preachers did not hesitate to assume this commitment as well and, as students and professors, they entered the most famous universities of the time, founded centers of study, produced texts of great value, gave life to true and proper schools of thought, were protagonists of scholastic theology in its greatest period, and significantly influenced the development of thought. 

The greatest thinkers, Sts. Thomas Aquinas and Bonaventure, were mendicants, operating in fact with this dynamism of the new evangelization, which also renewed the courage of thought, of dialogue between reason and faith. Today also there is a "charity of and in truth," an "intellectual charity" to exercise, to enlighten intelligences and combine faith with culture. The widespread commitment of the Franciscans and Dominicans in the Medieval universities is an invitation, dear faithful, to make oneself present in places of the elaboration of learning, to propose, with respect and conviction, the light of the Gospel on the fundamental questions that concern man, his dignity, and his eternal destiny. Thinking of the role of the Franciscans and Dominicans in the Middle Ages, of the spiritual renewal they aroused, of the breath of new life that they communicated in the world, a monk says: "At that time the world was growing old. Two orders arose in the Church, from which it renewed its youth, like that of an eagle" (Burchard d'Ursperg, Chronicon).

Dear brothers and sisters, let us indeed invoke at the beginning of this year the Holy Spirit, eternal youth of the Church: May he make each one of us feel the urgency of giving a consistent and courageous witness of the Gospel, so that saints will never be lacking, who make the Church shine as a Bride always pure and beautiful, without stain and without wrinkle, able to attract the world irresistibly to Christ, to his salvation.

Saint Hilary worked tirelessly to defend the faith from wrong-thinking Christians, typically called heretics. What follows is Hilary's teaching on God the Father.

It is the Father from whom everything that exists has been formed. He is in Christ and through Christ the source of all things. Moreover, His being is in Himself and He does not derive what He is from anywhere else, but possesses what He is from Himself and in Himself. He is infinite because He Himself is not in anything and all things are within Him; He is always outside of space because He is not restricted; He is always before time because time comes from Him.... But, God is also present everywhere and is present in His entirety wherever He is. Thus, He transcends the realm of understanding, outside of whom nothing exists and of whom eternal being is always characteristic. This is the true nature of the mystery of God; this is the name of the impenetrable nature in the Father.

(On the Trinity, Bk. 2, Ch.6; ML 10, 54; FC XXV, 39-40) 

The Liturgical prayer for Saint Hilary may be prayed here.

... sing to the tune of "What a difference a day makes"

What a difference a Motu Proprio makes 
Twenty-four little hours 
Brought the sun and the flowers 
Where there used to be rain 

My yesterday was blue, dear 
Today I'm part of you, dear 
My lonely nights are through, dear 
Since you said you were mine 

What a difference a Motu Proprio makes 
There's a rainbow before me 
Skies above can't be stormy 
Since that moment of bliss, that thrilling kiss 

It's heaven when you find Latin on your menu

What a difference a Motu Proprio makes
And the difference is you 

What a difference a Motu Proprio makes 
There's a rainbow before me 
Skies above can't be stormy 
Since that moment of bliss, that thrilling kiss 

It's heaven when you find Latin on your menu 

What a difference a Motu Proprio makes
And the difference is you 

Thanks to MEL for making this available.

Dominican Father Brian Davies is delivering the St Thomas Day Lecture entitled, "The New Atheism: Its Virtues and Its Vices," on Thursday, January 28, 2010 at 7 p.m. at the Church of St Vincent Ferrer (Lexington & 66th Street, NYC).

Father Davies is a Dominican of the English Province but of Welsh heritage and a professor of philosophy at Fordham University

As part of the 150th anniversary celebration of the Pontifical North American College, Pope Benedict XVI addressed a gathering of cardinals, bishops, priests, students and friends of the College on January 9, 2010. The PNAC was founded by Blessed Pius IX.

I am pleased to welcome the alumni of the Pontifical North American College, together with the Rector, faculty and students of the seminary on the Janiculum hill, and the student priests of the Casa Santa Maria dell'Umiltà. Our meeting comes at the conclusion of the celebrations marking the one hundred and fiftieth anniversary of the College's establishment by my predecessor, Blessed Pius IX. On this happy occasion I willingly join you in thanking the Lord for the many ways in which the College has remained faithful to its founding vision by training generations of worthy preachers of the Gospel and ministers of the sacraments, devoted to the Successor of Peter and committed to the building up of the Church in the United States of America.

It is appropriate, in this Year for Priests, that you have returned to the College and this Eternal City in order to give thanks for the academic and spiritual formation which has nourished your priestly ministry over the years. The present Reunion is an opportunity not only to remember with gratitude the time of your studies, but also to reaffirm your filial affection for the Church of Rome, to recall the apostolic labors of the countless alumni who have gone before you, and to recommit yourselves to the high ideals of holiness, fidelity and pastoral zeal which you embraced on the day of your ordination. It is likewise an occasion to renew your love for the College and your appreciation of its distinctive mission to the Church in your country.

During my Pastoral Visit to the United States, I expressed my conviction that the Church in America is called to cultivate "an intellectual 'culture' which is genuinely Catholic, confident in the profound harmony of faith and reason, and prepared to bring the richness of faith's vision to bear on the pressing issues which affect the future of American society" (Homily at Nationals Stadium, Washington, 17 April 2008). As Blessed Pius IX rightly foresaw, the Pontifical North American College in Rome is uniquely prepared to help meet this perennial challenge. In the century and a half since its foundation, the College has offered its students an exceptional experience of the universality of the Church, the breadth of her intellectual and spiritual tradition, and the urgency of her mandate to bring Christ's saving truth to the men and women of every time and place. I am confident that, by emphasizing these hallmarks of a Roman education in every aspect of its program of formation, the College will continue to produce wise and generous pastors capable of transmitting the Catholic faith in its integrity, bringing Christ's infinite mercy to the weak and the lost, and enabling America's Catholics to be a leaven of the Gospel in the social, political and cultural life of their nation.

Dear brothers, I pray that in these days you will be renewed in the gift of the Holy Spirit which you received on the day of your ordination. In the College chapel, dedicated to the Blessed Virgin Mary under the title of the Immaculate Conception, Our Lady is portrayed in the company of four outstanding models and patrons of priestly life and ministry: Saint Gregory the Great, Saint Pius X, Saint John Mary Vianney and Saint Vincent de Paul. During this Year for Priests, may these great saints continue to watch over the students who daily pray in their midst; may they guide and sustain your own ministry, and intercede for the priests of the United States. With cordial good wishes for the spiritual fruitfulness of the coming days, and with great affection in the Lord, I impart to you my Apostolic Blessing, which I willingly extend to all the alumni and friends of the Pontifical North American College.

What follows are excerpts of an address the Holy Father gave to the Diplomatic Corps accredited to the Holy See today, January 11. I selected what I thought were some germane points for our consideration.

[...]

The Church is open to everyone because, in God, she lives for others! She thus shares deeply in the fortunes of humanity, which in this new year continues to be marked by the dramatic crisis of the global economy and consequently a serious and widespread social instability. In my Encyclical Caritas in Veritate, I invited everyone to look to the deeper causes of this situation: in the last analysis, they are to be found in a current self-centred and materialistic way of thinking which fails to acknowledge the limitations inherent in every creature. Today I would like to stress that the same way of thinking also endangers creation. Each of us could probably cite an example of the damage that this has caused to the environment the world over. I will offer an example, from any number of others, taken from the recent history of Europe. Twenty years ago, after the fall of the Berlin wall and the collapse of the materialistic and atheistic regimes which had for several decades dominated a part of this continent, was it not easy to assess the great harm which an economic system lacking any reference to the truth about man had done not only to the dignity and freedom of individuals and peoples, but to nature itself, by polluting soil, water and air? The denial of God distorts the freedom of the human person, yet it also devastates creation. It follows that the protection of creation is not principally a response to an aesthetic need, but much more to a moral need, in as much as nature expresses a plan of love and truth which is prior to us and which comes from God.

It is proper, however, that this concern and commitment for the environment should be situated within the larger framework of the great challenges now facing mankind. If we wish to build true peace, how can we separate, or even set at odds, the protection of the environment and the protection of human life, including the life of the unborn? It is in man's respect for himself that his sense of responsibility for creation is shown. As Saint Thomas Aquinas has taught, man represents all that is most noble in the universe (cf. Summa Theologiae, I, q. 29, a. 3). Furthermore, as I noted during the recent FAO World Summit on Food Security, "the world has enough food for all its inhabitants" (Address of 16 November 2009, No. 2) provided that selfishness does not lead some to hoard the goods which are intended for all.

I would like to stress again that the protection of creation calls for an appropriate management of the natural resources of different countries and, in the first place, of those which are economically disadvantaged. I think of the continent of Africa, which I had the joy of visiting last March during my journey to Cameroon and Angola, and which was the subject of the deliberations of the recent Special Assembly of the Synod of Bishops. The Synod Fathers pointed with concern to the erosion and desertification of large tracts of arable land as a result of overexploitation and environmental pollution (cf. Propositio 22). In Africa, as elsewhere, there is a need to make political and economic decisions which ensure "forms of agricultural and industrial production capable of respecting creation and satisfying the primary needs of all" (Message for the 2010 World Day of Peace, No. 10).

How can we forget, for that matter, that the struggle for access to natural resources is one of the causes of a number of conflicts, not least in Africa, as well as a continuing threat elsewhere? For this reason too, I forcefully repeat that to cultivate peace, one must protect creation! Furthermore, there are still large areas, for example in Afghanistan or in some countries of Latin America, where agriculture is unfortunately still linked to the production of narcotics, and is a not insignificant source of employment and income. If we want peace, we need to preserve creation by rechanneling these activities; I once more urge the international community not to become resigned to the drug trade and the grave moral and social problems which it creates.

To carry our reflection further, we must remember that the problem of the environment is complex; one might compare it to a multifaceted prism. Creatures differ from one another and can be protected, or endangered, in different ways, as we know from daily experience. One such attack comes from laws or proposals which, in the name of fighting discrimination, strike at the biological basis of the difference between the sexes. I am thinking, for example, of certain countries in Europe or North and South America. Saint Columban stated that: "If you take away freedom, you take away dignity" (Ep. 4 ad Attela, in S. Columbani Opera, Dublin, 1957, p. 34). Yet freedom cannot be absolute, since man is not himself God, but the image of God, God's creation. For man, the path to be taken cannot be determined by caprice or willfulness, but must rather correspond to the structure willed by the Creator.

[...]

Faithful God, by her married life and works of charity you taught Saint Zedislava to pursue the way of perfection. By her prayers may family life be strengthened and be a witness to Christian virtue.

Saint Zedislava is depicted as a third order Dominican (in the Dominican habit on the left in the image) wearing a rosary wound with roses, lying in the place of a sick person in bed. She is the patron saint of difficult marriages and people who are ridiculed for their piety.

Behold the Lord the Ruler is come: and the Kingdom is in His Hand, and power, and dominion. Give to the king Thy judgment, O God: and to the king's Son Thy justice. (Epiphany entrance Antiphon)

Saint John Chrysostom teaches us that, "If the Magi had come in search of an earthly King, they would have been disconcerted at finding that they had taken the trouble to come such a long way for nothing. Consequently they would have neither adored nor offered gifts. But since they sought a heavenly King, though they found in Him no signs of royal pre-eminence, yet, content with the testimony of the star alone, they adored: for they saw a man, and they acknowledged a God."

The Feast of the Epiphany is a terrific day to manifest the Lord's entrance into our history with an ordination. The Diocese of Bridgeport, indeed the entire Church, rejoices today in calling another man to ordained service as a deacon. But what do deacons do in the Catholic Church? According to the Catechism of the Catholic Church, "Deacons are ministers ordained for tasks of service of the Church; they do not receive the ministerial priesthood, but ordination confers on them important functions in the ministry of the word, divine worship, pastoral governance, and the service of charity, tasks which they must carry out under the pastoral authority of their bishop (1596).

Today, Bishop Lori ordained to the Order of Deacon Jaime de Jesus Marin Cardona, 41, at Saint Charles Borromeo Church (Bridgeport, CT). Deacon Marin is a native of Columbia where he did his seminary training. Here in the US, Deacon Jaime did some studies at Saint John Fisher Seminary (Stamford, CT) and Holy Apostles Seminary (Cromwell, CT).

During the Rite of Ordination of a Deacon Bishop Lori prayed:

Almighty God . . . You make the Church, Christ's body, grow to its full stature as a new and greater temple. You enrich it with every kind of grace and perfect it with a diversity of members to serve the whole body in a wonderful pattern of unity. You established a threefold ministry of worship and service, for the glory of your name. As ministers of your tabernacle you chose the sons of Levi 
and gave them your blessing as their everlasting inheritance.

More than a dozen priests and deacons concelebrated Mass with the Bishop--in Spanish--with a packed Church. A fair number of the diocesan seminarians were also in attendance, many of whom acted altar servers for the Liturgy. It was wonderful to see all the gathered faithful. Jaime drew together his family and friends from across the area to celebrate with him. The occasion afforded the Msgr. Patrick McGivney Council, the local council of the Knights of Columbus to observe their 10th anniversary in Saint Charles. The State KofC officers were present as was the 4th degree honor guard.

Since he's finished with studies, Deacon Jaime will serve in a parish for the next six months. In the exercise of his ministry, Deacon Jaime now "strengthened by sacramental grace... [is] dedicated to the People of God, in conjunction with the bishop and his body of priests, in the service (diakonia) of the liturgy, of the Gospel, and of works of charity" (CCC 1588).

We also rejoice at the ordination of another man for the Bridgeport Diocese. On December 12th, Bishop Lori by the laying on of hand and prayer, ordained Jeff Couture to the Order of Deacon at Holy Family Church (Fairfield, CT), a native son of that parish. The ordination took place at the Vigil Mass for Gaudete Sunday with lots of Jeff's family and friends present. Deacon Couture is a student at Mount Saint Mary Seminary (Emmitsburg, MD). He's been serving Holy Family Church for Christmastide and will return to the Mount to finish up prior to ordination.

On June 5, 2010, four men will be ordained to the presbyterate for the Diocese of Bridgeport. In addition to Deacons Jaime and Jeff, the deacons ordained this past May, Deacons Michael Novajoski and Karol Ksiazek will be made priests. In comparison to 2009 when six were made priests of Jesus Christ, 2010 is also a good year for our diocese in terms of ordinations. As of this writing, there will only be one ordained to the priesthood in 2011.

May Saints Stephen, Nicanor, Lawrence, Ephrem, Francis and all holy deacons, pray for us and for these men ordained for service in the Diocese of Bridgeport!

Lo, God in man is manifest!
tell out the joyous story:
tell how the Wise Men
worshipped the Son Incarnate.

Sages from furthermost Orient stream to bow before His boundless power. Who is the King whom the prophets foretold should come to save both Jew and Gentile?

Lo! He humbleth Himself from His throne of glory, taketh on Him the form of servant. He who is God before all ages now is born of the Virgin Mary.

See fulfilled is Balaam's prophetcy:
Out of Jacob shall a star arise--
so 'twas promised! See the Wise Men offer Him their costliest presents:
Gold and myrrh and fragrant incense.

Rising up in power and majesty,
He shall strike with dread discomfiture
Moab's princes.

Offerings significant: incense shows His Godhead;
gold, His kingdom; myrrh, His passion.
Join, then, in one solemn chorus and raise
the melody of praise and glory,
which may betoken oblations most rare
which to our Lord we fain would offer.

Praying that His true protection
over all nations be extended,
now and forever.  Amen.

from the Sarum Use of the Mass, Epiphaniam Domino

Saint Basil the Great, bishop of Caesarea was one of the most distinguished Doctors of the Church. He lived c. 329 to January 1, 379. Theologians place Saint Basil after Saint Athanasius as a defender of the Church against the heresies of the fourth century (the most destructive of the faith was the Arian heresy).

Saint Gregory of Nazianzus (c. 325-389) was also from Cappadocia and a friend of Basil, followed the monastic way of life for some years. Eventually the Church called Nazianzus to be a priest and later bishop of Constantinople (in 381). Saint Gregory was given the title "The Theologian" because of his learning and oratory.

Many icons of Saints Gregory of Nazianzus and Basil include Nazianzus' brother Saint Gregory of Nyssa. The group is known as "The Three Cappadocians." Some make the claim that Basil outshines Nazianzus and Nyssa in practical genius and actual achievement. BTW, the icon presented here does not include Nyssan but Saint John Chrysostom.

The liturgical prayer for today's memorial may be found here.

Saint Basil the Great writes on life's journey:

We read in the Book of Psalms: 'Blessed is the one who walks not in the counsel of the wicked, nor follows in the way of sinners.' Life has been called a 'way' because everything that has been created is on the way to its end. When people are on a sea voyage, they can sleep while they are being transported without any effort of their own to their port of call. The ship brings them closer to their goal without their even knowing it. So we can be transported nearer to the end of our life without our noticing it, as time flows by unceasingly. Time passes while you are asleep. While you are awake time passes although you may not notice.

All of us have a race to run towards our appointed end. So we are all 'on the way'. This is how you should think of the 'way'. You are a traveller in this life. Everything goes past you and is left behind. You notice a flower on the way, or some grass, or a stream, or something worth looking at. You enjoy it for a moment, then pass on. Maybe you come on stones or rocks or crags or cliffs or fences, or perhaps you meet wild beasts or reptiles or thorn bushes or some other obstacles. You suffer briefly then escape. That is what life is like.

Pleasures do not last but pain is not permanent either.

The 'way' does not belong to you nor is the present under your control. But as step succeeds step, enjoy each moment as it comes and then continue on your 'way'.

Commentary on Psalm 1, 4 (PG 29, 220)

God our Father, may we always profit by the prayers of the Virgin Mother Mary, for You bring us life and salvation through Jesus Christ her Son who lives and regins with You and the Holy Spirit, one God, for ever and ever.

from Catechism of the Catholic:

Called in the Gospels "the Mother of Jesus," Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as "the mother of my Lord." In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father's eternal Son, the second person of the Holy Trinity. Hence the Church confesses that Mary is truly "Mother of God." (495).

from the Directory on Popular and the Liturgy: The Solemnity of the Holy Mother of God:

On New Year's Day, the octave day of Christmas, the Church celebrates the Solemnity of the Holy Mother of God. The divine and virginal motherhood of the Blessed Virgin Mary is a singular salvific event: for Our Lady it was the foretaste and cause of her extraordinary glory; for us it is a source of grace and salvation because "through her we have received the Author of life."

The solemnity of the 1 January, an eminently Marian feast, presents an excellent opportunity for liturgical piety to encounter popular piety: the first celebrates this event in a manner proper to it; the second, when duly catechised, lends joy and happiness to the various expressions of praise offered to Our Lady on the birth of her divine Son, to deepen our understanding of many prayers, beginning with that which says: "Holy Mary, Mother of God, pray for us, sinners".

In the West, 1 January is an inaugural day marking the beginning of the civil year. The faithful are also involved in the celebrations for the beginning of the new year and exchange "new year" greetings. However, they should try to lend a Christian understanding to this custom making of these greetings an expression of popular piety. The faithful, naturally, realize that the "new year" is placed under the patronage of the Lord, and in exchanging new year greetings they implicitly and explicitly place the New Year under the Lord's dominion, since to him belongs all time (cf. Ap 1, 8; 22,13)

A connection between this consciousness and the popular custom of singing the Veni Creator Spiritus can easily be made so that on 1 January the faithful can pray that the Spirit may direct their thoughts and actions, and those of the community during the course of the year.+New year greetings also include an expression of hope for a peaceful New Year. This has profound biblical, Christological and incarnational origins. The "quality of peace" has always been invoked throughout history by all men, and especially during violent and destructive times of war.

The Holy See shares the profound aspirations of man for peace. Since 1967, 1 January has been designated "world day for peace". Popular piety has not been oblivious to this initiative of the Holy See. In the light of the new born Prince of Peace, it reserves this day for intense prayer for peace, education towards peace and those value inextricably linked with it, such as liberty, fraternal solidarity, the dignity of the human person, respect for nature, the right to work, the sacredness of human life, and the denunciation of injustices which trouble the conscience of man and threaten peace. (115-117)