Tag Archives: Pope Benedict XVI

Pope addresses Conference of Presidents of Major American Jewish Organisations


B16 meet a rabbi.jpgPope Benedict received members of the Conference of Presidents of Major American Jewish Organisations today. Speaking English, the Pope recalled his visit to a synagogue in Cologne, Germany in August 2005, and to the extermination camp of Auschwitz-Birkenau in 2006. His Holiness said,

 

As I walked through the entrance to that place of horror, the scene of such untold suffering I meditated on the countless number of prisoners, so many of them Jews, who had trodden that same path into captivity at Auschwitz and in all the other prison camps. How can we begin to grasp the enormity of what took place in those infamous prisons? The entire human race feels deep shame at the savage brutality shown to your people at that time.

 

The Church is profoundly and irrevocably committed to reject all anti-Semitism and to continue to build good and lasting relations between our two communities. If there is one particular image which encapsulates this commitment, it is the moment when my beloved predecessor Pope John Paul II stood at the Western Wall in Jerusalem, pleading for God’s forgiveness after all the injustice that the Jewish people have had to suffer

 

The hatred and contempt for men, women and children that was manifested in the Shoah was a crime against God and against humanity. … It is beyond question that any denial or minimisation of this terrible crime is intolerable and altogether unacceptable.

 

This terrible chapter in our history must never be forgotten. Remembrance – it is rightly said – is ‘memoria futuri’, a warning to us for the future, and a summons to strive for reconciliation. To remember is to do everything in our power to prevent any recurrence of such a catastrophe within the human family by building bridges of lasting friendship.

 

It is my fervent prayer that the memory of this appalling crime will strengthen our determination to heal the wounds that for too long have sullied relations between Christians and Jews. It is my heartfelt desire that the friendship we now enjoy will grow ever stronger, so that the Church’s irrevocable commitment to respectful and harmonious relations with the people of the Covenant will bear fruit in abundance.

 

See the Pope speak about the Shoah.

 

Are we clear? Are there any questions about where the Church (and the Pope) stand on this matter?

Reviewing recent events with the SSPX, briefly

A VERY brief article (700 words) on the recent events with the four schismatic bishops having their ex communication lifted by Pope Benedict last week. The Wall Street Journal article is found here.

Blessed John Duns Scotus: A model for maintaining faith & reason

Pope Benedict XVI wrote a letter to the Archbishop of Cologne and those participating in the International Scientific Congress on the occasion of the seventh centenary of Blessed John Duns Scotus’ death. What relevance does a letter was written in October 2008 by the pope have for us today? Why remember Blessed John at all? Faith and reason working together in the heart of the Church!!! They are not in opposition to each other. Catholics are known to work intimately with faith and reason and Scotus is a prime example of the tradition. But you don’t need me to tell you that.

Read the pope:

Johannes Duns Scotus.jpg

Rejoice, City of Cologne, which once welcomed within your walls John Duns Scotus, a most learned and devout man, who passed from this life to the heavenly Homeland on 8 November 1308; and, whose remains you preserve with great admiration and veneration.

Our Venerable Predecessors, the Servants of God Paul VI and John Paul II, exalted him with lofty praise; we too would like to surround him with the praise he deserves and invoke his protection.

Thus the seventh centenary of his pious passing is now being celebrated, as is only right. And while articles and entire works in honour of Bl. John Duns Scotus are being published in various parts of the world and congresses are being held, including the solemn Congress currently being prepared that will take place in Cologne from 5 to 9 November 2008, we consider it a duty of our service in this circumstance to say a few words about this most illustrious man who so distinguished himself by contributing to the progress of the doctrine of the Church and of human science.

Indeed, combining piety with scientific research, in accordance with his invocation: “May the First Principle of things grant me to believe, to understand and to reveal what may please his majesty and may raise our minds to contemplate him”, with his refined brilliance he penetrated so deeply the secrets of natural and revealed truth, and found in them a doctrine which led him to be called Doctor Ordinis, Doctor Subtilis, and Doctor Marianus, becoming a teacher and guide of the Franciscan School, a light and example to the entire Christian People.

Thus we desire to remind scholars and everyone, believers and non-believers alike, of the path and method that Scotus followed in order to establish harmony between faith and reason, defining in this manner the nature of theology in order constantly to exalt action, influence, practice and love rather than pure speculation; in fulfilling this task he let himself be guided by the Magisterium of the Church and by a sound critical sense regarding growth in knowledge of the truth and was convinced that knowledge is valuable to the extent that it is applied in praxis.

Firmly anchored to the Catholic faith, Duns Scotus strove to understand, explain and defend the truth of the faith in the light of human reason. Thus he strove to do nothing other than show the consonance of all truths, natural and supernatural, that come from one and the same Source.

Alongside Sacred Scripture, divinely inspired, is the authority of the Church. Duns Scotus seems to follow St Augustine’s words: “I would not believe the Gospel, except that I [first] believe the Catholic Church”. In fact, our Doctor often gives a special emphasis to the supreme authority of the Successor of Peter. As the Blessed said: “Although the Pope cannot dispense with natural and divine law (given that his power is inferior to both), being the Successor of Peter, Prince of the Apostles, he still has the same authority as had Peter”.

Therefore, the Catholic Church whose invisible Head is Christ himself, who left as his Vicars the person of Blessed Peter and his Successors guided by the Spirit of truth, is the authentic custodian of the revealed deposit and the rule of faith. The Church is the firm and permanent criterion of the canonical dimension of Sacred Scripture. Indeed, she “established which books of the biblical canon were to be held authentic”.

Elsewhere he states that “the Scriptures were revealed in the same Spirit in which they were written, and in this way one must consider that the Catholic Church has presented them in that same Spirit with which the faith has been passed down, guided that is, by the Spirit of truth”.

After having proven with various arguments taken from theological reason, the very fact that the Blessed Virgin Mary was preserved from original sin, he was absolutely ready also to reject this conviction should it not be in harmony with the authority of the Church, saying: “We can with probability attribute to Mary all that has the greatest perfection, provided it is not opposed to the authority of the Church or the Scriptures”.

The primacy of the will sheds light on the fact that God is charity before all else. This charity, this love, Duns Scotus kept present when he sought to lead theology back to a single expression, that is to practical theology. According to his thought, since God “is formally love and formally charity”, with the greatest generosity he radiates his goodness and love beyond himself. And in reality, it is for love that God “chose us in him before the foundation of the world, that we should be holy and blameless before him. He predestined us in love to be his adoptive sons through Jesus Christ” (cf. Eph 1: 4-5).

A faithful disciple of St Francis of Assisi, Bl. John contemplated and preached assiduously the Incarnation and the saving Passion of the Son of God. However, the charity or love of Christ is expressed in a special way not only on Calvary, but also in the most holy Sacrament of the Eucharist, without which “if not for being able to render supreme adoration unto God through the veneration of the same Sacrament every mercy would disappear in the Church”. This Sacrament moreover is a sacrament of unity and love; through it we are led to love one another mutually and to love God as a common good and to be loved at the same time by others.

And as this love, this charity, was the origin of all things, so too our eternal happiness will be in love and charity alone: “Eternal life is simply the desire as well as the will to love, blessed and perfect”.

Since at the beginning of our ministry we first of all preached love, which is God himself, we see with joy that the unique doctrine of this Blessed keeps a special place for this truth, which we consider principally worthy to be researched and taught in our time. Therefore, willingly complying with the request of our Venerable Brother Cardinal Joachim Meisner, of Holy Roman Church, Archbishop of Cologne, we are sending this Apostolic Letter with which we desire to honour Bl. John Duns Scotus and invoke his heavenly intercession upon us. Lastly, to those who are taking part in any capacity in this International Congress and in other initiatives concerning this outstanding son of St Francis, we cordially impart our Apostolic Blessing.

Given in Rome, at St Peter’s on 28 October 2008, the fourth year of our Pontificate.

BENEDICTVS PP. XVI

The epitaph at Blessed John’s grave is rather fun:

Scotland bore me,                      Scotia me genuit,

England received me,                 Anglia me suscepit,

France taught me,                      Gallia me docuit,

Cologne holds me.                     Colonia me tenet.

 

Can we think of advancing his cause for sainthood? Its taken too many years to get to “Blessed”!!!!

footnotes in the original, see vatican.va

The Pope and the Circus

Circus & the pope.jpgIt’s not every day that the Pope meets with the circus, unless you mean meeting with a long line of clergy and laity on any given subject wanting the pope’s permission, insight or blessing. Nonetheless, it is fun to see the Holy Father having a light moment in his schedule. The Medrano Circus came to the General Audience today.

cub and a lion.jpg

 

 

Lion visit pope.jpg

Pope Benedict’s homily for the Conversion of Saint Paul

Benedict at Vespers for Con St Paul 09.jpgIt is a great joy every time we find ourselves gathered at the tomb of the Apostle Paul on the liturgical feast of his conversion to conclude the Week of Prayer for Christian Unity. I greet all of you with affection. I greet in a special way Cardinal Cordero Lanza di Montezemolo, the abbot [Edmund Powers] and the community of monks who are hosting us. I also greet Cardinal Kasper, the president of the Pontifical Council for Promoting Christian Unity. I greet along with him the lord cardinals who are present, the bishops and the pastors of the various Churches and ecclesial communities gathered here this evening.

A special word of recognition goes to those who worked together in preparing the prayer guides, experiencing firsthand the exercise of reflecting and meeting in listening to each other and, all together, to the Word of God.

St. Paul’s conversion offers us a model that shows us the way to full unity. Unity in fact requires a conversion: from division to communion, from broken unity to healed and full unity. This conversion is the gift of the Risen Christ, as it was for St. Paul. We heard this from the Apostle himself in the reading proclaimed just a moment ago: “By the grace of God I am what I am” (1 Corinthians 15:10).

The same Lord, who called Saul on the road to Damascus, addresses himself to the members of the Church — which is one and holy — and calling each by name asks: Why have you divided me? Why have you wounded the unity of my body?

Conversion implies two dimensions. In the first step we recognize our faults in the light of Christ, and this recognition becomes sorrow and repentance, desire for a new beginning. In the second step we recognize that this new road cannot come from us. It consists in letting ourselves be conquered by Christ. As St. Paul says: “I continue my pursuit in hope that I may possess it, since I have indeed been conquered by Christ Jesus” (Philippians 3:12).

Conversion demands our yes, my “pursuit”; it is not ultimately my activity, but a gift, a letting
Paul the apostle.jpg ourselves be formed by Christ; it is death and resurrection
. This is why St. Paul does not say: “I converted” but rather “I died” (Galatians 2:19), I am a new creature. In reality, St. Paul’s conversion was not a passage from immorality to morality, from a mistaken faith to a right faith, but it was a being conquered by Christ: the renunciation of his own perfection; it was the humility of one who puts himself without reserve in the service of Christ for the brethren. And only in this renunciation of ourselves, in this conforming to Christ are we also united among ourselves; we become “one” in Christ. It is communion with the risen Christ that gives us unity.

We can observe an interesting analogy with the dynamic of St. Paul’s conversion also in meditating on the biblical text of the prophet Ezekiel (37:15-28), which was chosen as a basis for our prayer this year. In it, in fact, the symbolic gesture is presented of two sticks being joined into one in the prophet’s hand, who represents God’s future action with this gesture. It is the second part of Chapter 37, which in the first part contains the celebrated vision of the dry bones and the resurrection of Israel, worked by the Spirit of God.

How can we not see that the prophetic sign of the reunification of the people of Israel is placed after the great symbol of the dry bones brought to life by the Spirit? There follows from this a theological pattern analogous to that of St. Paul’s conversion: God’s power is first and he works the resurrection as a new creation by his Spirit. This God, who is the Creator and is able to resurrect the dead, is also able to bring a people divided in two back to unity.

Ezekiel.jpgPaul — like Ezekiel but more than Ezekiel — becomes the chosen instrument of the preaching of the unity won by Christ through his cross and resurrection: the unity between the Jews and the pagans, to form one new people. Christ’s resurrection extends the boundary of unity: not only the unity of the tribes of Israel, but the unity of the Jews and the pagans (cf. Ephesians 2; John 10:16); the unification of humanity dispersed by sin and still more the unity of all who believe in Christ.

We owe this choice of the passage from the prophet Ezekiel to our Korean brothers, who felt the call of this biblical passage strongly, both as Koreans and Christians. In the division of the Jewish people into two kingdoms they saw themselves reflected, the children of one land who, on account of political events, have been divided, north from south. Their human experience helped them to better understand the drama of the division among Christians.

Now, from this Word of God, chosen by our Korean brothers and proposed to all, a truth full of hope emerges: God allows his people a new unity, which must be a sign and an instrument of reconciliation and peace, even at the historical level, for all nations. The unity that God gives his Church, and for which we pray, is naturally communion in the spiritual sense, in faith and in charity; but we know that this unity in Christ is also the ferment of fraternity in the social sphere, in relations between nations and for the whole human family. It is the leaven of the Kingdom of God that makes all the dough rise (cf. Matthew 13:33).

In this sense, the prayer that we offer up in these days, taking our cue from the prophecy of Ezekiel, has also become intercession for the different situations of conflict that afflict humanity at present. There where human words become powerless, because the tragic noise of violence and arms prevails, the prophetic power of the Word of God does not weaken and it repeats to us that peace is possible, and that we must be instruments of reconciliation and peace. For this reason our prayer for unity and peace always requires confirmation by courageous gestures of reconciliation among us Christians.

Once again I think of the Holy Land: how important it is that the faithful who live there, and the pilgrims who travel there, offer a witness to everyone that diversity of rites and traditions need not be an obstacle to mutual respect and to fraternal charity. In the legitimate diversity of different positions we must seek unity in faith, in our fundamental “yes” to Christ and to his one Church. And thus the differences will no longer be an obstacle that separates but richness in the multiplicity of the expressions of a common faith.

Pope John XIII.jpgI would like to conclude this reflection of mine with a reference to an event that we older people here have certainly not forgotten. In this place on Jan. 25, 1959, exactly 50 years ago, Blessed Pope John XXIII announced for this first time his desire to convoke “an ecumenical Council for the universal Church” (AAS LI [1959], p. 68). He made this announcement to the cardinals in the chapter room of the Monastery of St. Paul, after having celebrated solemn Mass in the Basilica.

From the providential decision, suggested to my venerable predecessor, according to his firm conviction, by the Holy Spirit, there also derived a fundamental contribution to ecumenism, condensed in the decree Unitatis Redintegratio. In that document we read: “There can be no ecumenism worthy of the name without a change of heart. For it is from renewal of the inner life of our minds, from self-denial and an unstinted love that desires of unity take their rise and develop in a mature way” (7).

The attitude of interior conversion in Christ, of spiritual renewal, of increased charity toward other Christians, created a new situation in ecumenical relations. The fruits of theological dialogues, with their convergences and with the more precise identification of the differences that still remain, led to a courageous pursuit in two directions: in the reception of what was positively achieved and a renewed dedication to the future.

Opportunely, the Pontifical Council for Promoting Christian Unity, which I thank for the service it renders to all the disciples of the Lord, has recently reflected on the reception and future of ecumenical dialogue. Such a reflection, if on one hand rightly desires to emphasize what has already been achieved, on the other hand intends to find new ways to continue the relations between the Churches and the ecclesial Communities in the present context.

The horizon of full unity remains open before us. It is an arduous task, but it is exciting for those Christians who want to live in harmony with the prayer of the Lord: “that all be one so that the world believes” (John 17:21). The Second Vatican Council explained to us “that human powers and capacities cannot achieve this holy objective — the reconciling of all Christians in the unity of the one and only Church of Christ” (Unitatis redintegratio, 24).

at St Paul outside the walls.jpgTrusting in the prayer of the Lord Jesus Christ, and encouraged by the significant steps made by the ecumenical movement, with faith we invoke the Holy Spirit that he continue to illumine our path. May the Apostle Paul, who worked so hard and suffered for the unity of the mystical body of Christ, spur us on from heaven; and may the Blessed Virgin Mary, Mother of the unity of the Church, accompany and sustain us.

Pope Benedict XVI
Basilica of Saint Paul Outside the Walls
Vespers, Conversion of Saint Paul, 2009

About the author

Paul A. Zalonski is from New Haven, CT. He is a member of the Fraternity of Communion and Liberation, a Catholic ecclesial movement, and an Oblate of Saint Benedict. Contact Paul at paulzalonski[at]yahoo.com.
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