Audiences 2005-2013 31208
Dear Brothers and Sisters,
In today's Catechesis we shall reflect on the relations between Adam and Christ, defined by St Paul in the well-known passage of the Letter to the Romans (Rm 5,12-21) in which he gives the Church the essential outline of the doctrine on original sin. Indeed, Paul had already introduced the comparison between our first progenitor and Christ while addressing faith in the Resurrection in the First Letter to the Corinthians: "For as in Adam all die, so also in Christ shall all be made alive.... "The first man Adam became a living being'; the last Adam became a life-giving spirit" (1Co 15,22). With Romans Rm 5,12-21, the comparison between Christ and Adam becomes more articulate and illuminating: Paul traces the history of salvation from Adam to the Law and from the latter to Christ. At the centre of the scene it is not so much Adam, with the consequences of his sin for humanity, who is found as much as it is Jesus Christ and the grace which was poured out on humanity in abundance through him. The repetition of the "all the more" with regard to Christ stresses that the gift received in him far surpasses Adam's sin and its consequent effects on humanity, so that Paul could reach his conclusion: "but where sin increased, grace abounded all the more" (Rm 5,20). The comparison that Paul draws between Adam and Christ therefore sheds light on the inferiority of the first man compared to the prevalence of the second.
On the other hand, it is precisely in order to highlight the immeasurable gift of grace in Christ that Paul mentions Adam's sin. One could say that if it were not to demonstrate the centrality of grace, he would not have dwelt on the treatment of sin which "came into the world through one man and death through sin" (Rm 5,12). For this reason, if, in the faith of the Church, an awareness of the dogma of original sin developed, it is because it is inseparably linked to another dogma, that of salvation and freedom in Christ. The consequence of this is that we must never treat the sin of Adam and of humanity separately from the salvific context, in other words, without understanding them within the horizon of justification in Christ.
However, as people of today we must ask ourselves: what is this original sin? What does St Paul teach, what does the Church teach? Is this doctrine still sustainable today? Many think that in light of the history of evolution, there is no longer room for the doctrine of a first sin that then would have permeated the whole of human history. And, as a result, the matter of Redemption and of the Redeemer would also lose its foundation. Therefore, does original sin exist or not? In order to respond, we must distinguish between two aspects of the doctrine on original sin. There exists an empirical aspect, that is, a reality that is concrete, visible, I would say tangible to all. And an aspect of mystery concerning the ontological foundation of this event. The empirical fact is that a contradiction exists in our being. On the one hand every person knows that he must do good and intimately wants to do it. Yet at the same time he also feels the other impulse to do the contrary, to follow the path of selfishness and violence, to do only what pleases him, while also knowing that in this way he is acting against the good, against God and against his neighbour. In his Letter to the Romans St Paul expressed this contradiction in our being in this way: "I can will what is right, but I cannot do it. For I do not do the good I want, but I do the evil I do not want" (Rm 7,18-19). This inner contradiction of our being is not a theory. Each one of us experiences it every day. And above all we always see around us the prevalence of this second will. It is enough to think of the daily news of injustice, violence, falsehood and lust. We see it every day. It is a fact.
As a consequence of this evil power in our souls, a murky river developed in history which poisons the geography of human history. Blaise Pascal, the great French thinker, spoke of a "second nature", which superimposes our original, good nature. This "second nature" makes evil appear normal to man. Hence even the common expression "he's human" has a double meaning. "He's human", can mean: this man is good, he really acts as one should act. But "he's human", can also imply falsity: evil is normal, it is human. Evil seems to have become our second nature. This contradiction of the human being, of our history, must evoke, and still evokes today, the desire for redemption. And, in reality, the desire for the world to be changed and the promise that a world of justice, peace and good will be created exists everywhere. In politics, for example, everyone speaks of this need to change the world, to create a more just world. And this is precisely an expression of the longing for liberation from the contradiction we experience within us.
Thus, the existence of the power of evil in the human heart and in human history is an undeniable fact. The question is: how can this evil be explained? In the history of thought, Christian faith aside, there exists a key explanation of this duality, with different variations. This model says: being in itself is contradictory, it bears within it both good and evil. In antiquity, this idea implied the opinion that two equally primal principles existed: a good principle and a bad principle. This duality would be insuperable; the two principles are at the same level, so this contradiction from the being's origin would always exist. The contradiction of our being would therefore only reflect the contrary nature of the two divine principles, so to speak. In the evolutionist, atheist version of the world the same vision returns in a new form. Although in this conception the vision of being is monist, it supposes that being as such bears within itself both evil and good from the outset. Being itself is not simply good, but open to good and to evil. Evil is equally primal with the good. And human history would develop only the model already present in all of the previous evolution. What Christians call original sin would in reality be merely the mixed nature of being, a mixture of good and evil which, according to atheist thought, belong to the same fabric of being. This is a fundamentally desperate view: if this is the case, evil is invincible. In the end all that counts is one's own interest. All progress would necessarily be paid for with a torrent of evil and those who wanted to serve progress would have to agree to pay this price. Politics is fundamentally structured on these premises and we see the effects of this. In the end, this modern way of thinking can create only sadness and cynicism.
And let us therefore ask again: what does faith witnessed to by St Paul tell us? As the first point, it confirms the reality of the competition between the two natures, the reality of this evil whose shadow weighs on the whole of Creation. We heard chapter seven of the Letter to the Romans, we shall add chapter eight. Quite simply, evil exists. As an explanation, in contrast with the dualism and monism that we have briefly considered and found distressing, faith tells us: there exist two mysteries, one of light and one of night, that is, however, enveloped by the mysteries of light. The first mystery of light is this: faith tells us that there are not two principles, one good and one evil, but there is only one single principle, God the Creator, and this principle is good, only good, without a shadow of evil. And therefore, being too is not a mixture of good and evil; being as such is good and therefore it is good to be, it is good to live. This is the good news of the faith: only one good source exists, the Creator. Therefore living is a good, it is a good thing to be a man or a woman life is good. Then follows a mystery of darkness, or night. Evil does not come from the source of being itself, it is not equally primal. Evil comes from a freedom created, from a freedom abused.
How was it possible, how did it happen? This remains obscure. Evil is not logical. Only God and good are logical, are light. Evil remains mysterious. It is presented as such in great images, as it is in chapter 3 of Genesis, with that scene of the two trees, of the serpent, of sinful man: a great image that makes us guess but cannot explain what is itself illogical. We may guess, not explain; nor may we recount it as one fact beside another, because it is a deeper reality. It remains a mystery of darkness, of night. But a mystery of light is immediately added. Evil comes from a subordinate source. God with his light is stronger. And therefore evil can be overcome. Thus the creature, man, can be healed. The dualist visions, including the monism of evolutionism, cannot say that man is curable; but if evil comes only from a subordinate source, it remains true that man is healable. And the Book of Wisdom says: "he made the nations of the world curable" (Ap 1,14 Vulgate). And finally, the last point: man is not only healable, but is healed de facto. God introduced healing. He entered into history in person. He set a source of pure good against the permanent source of evil. The Crucified and Risen Christ, the new Adam, counters the murky river of evil with a river of light. And this river is present in history: we see the Saints, the great Saints but also the humble saints, the simple faithful. We see that the stream of light which flows from Christ is present, is strong.
Brothers and sisters, it is the season of Advent. In the language of the Church the word Advent has two meanings: presence and anticipation. Presence: the light is present, Christ is the new Adam, he is with us and among us. His light is already shining and we must open the eyes of our hearts to see the light and to enter into the river of light. Above all we must be grateful for the fact that God himself entered history as a new source of good. But Advent also means anticipation. The dark night of evil is still strong. And therefore in Advent we pray with the ancient People of God: "Rorate caeli desuper". And we pray insistently: come Jesus; come, give power to light and to good; come where falsehood, ignorance of God, violence and injustice predominate. Come Lord Jesus, give power to the good in the world and help us to be bearers of your light, peacemakers, witnesses of the truth. Come, Lord Jesus!
To special groups
I am pleased to greet all the English-speaking pilgrims and visitors present at today’s Audience, especially those from Malta, Australia, South Korea and the United States of America. Upon you and your families I cordially invoke an abundance of joy and peace in our Lord Jesus Christ.
Dear Brothers and Sisters,
In following St Paul, we saw two things in the Catechesis last Wednesday. The first is that our human history has been polluted from the outset by the misuse of created freedom which seeks emancipation from the divine Will. Thus, it does not find true freedom but instead opposes truth and consequently falsifies our human realities. It falsifies above all the fundamental relationships: with God, between a man and a woman, between humankind and the earth. We said that this contamination permeates the whole fabric of our history and that this hereditary defect has continued to spread within it and can now be seen everywhere. This was the first thing. The second is this: we have learned from St Paul that a new beginning exists in history and of history in Jesus Christ, the One who is man and God. With Jesus, who comes from God, a new history begins that is shaped by his "yes" to the Father and is therefore not founded on the pride of a false emancipation but on love and truth.
However, the question now arises: how can we enter this new beginning, this new history? How does this new history reach me? We are inevitably linked to the first, contaminated history through our biological descendance, since we all belong to the one body of humanity; but how is communion with Jesus, how is new birth achieved in order to enter into the new humanity? How does Jesus come into my life, into my being? The fundamental response of St Paul and of the whole of the New Testament is that he comes through the action of the Holy Spirit. If the first history starts, so to speak, with biology, the second starts with the Holy Spirit, the Spirit of the Risen Christ. At Pentecost this Spirit created the beginning of the new humanity, the new community, the Church, the Body of Christ.
However we must be even more concrete: how can this Spirit of Christ, the Holy Spirit, become my Spirit? The answer is that this happens in three ways that are closely interconnected. This is the first: the Spirit of Christ knocks at the door of my heart, moves me from within. However since the new humanity must be a true body, since the Spirit must gather us together and really create a community, since overcoming divisions and creating a gathering of the dispersed is characteristic of the new beginning, this Spirit of Christ uses two elements visibly aggregated: the Word of the proclamation and the sacraments, Baptism and the Eucharist in particular. In his Letter to the Romans, St Paul says: "If you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved" (Rm 10,9), in other words, you will enter the new history, a history of life and not of death. St Paul then continues: "But how are men to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher? And how can men preach unless they are sent?" (Rm 10,14-15). In an ensuing passage he says further: "faith comes from what is heard" (Rm 10,17). Faith is not a product of our thought or our reflection; it is something new that we cannot invent but only receive as a gift, as a new thing produced by God. Moreover, faith does not come from reading but from listening. It is not only something interior but also a relationship with Someone. It implies an encounter with the proclamation; it implies the existence of the Other, who it proclaims, and creates communion.
And lastly, proclamation: the one who proclaims does not speak on his own behalf but is sent. He fits into a structure of mission that begins with Jesus, sent by the Father, passes through the Apostles the term "apostles" means "those who are sent" and continues in the ministry, in the missions passed down by the Apostles. The new fabric of history takes shape in this structure of missions in which we ultimately hear God himself speaking, his personal Word, the Son speaks with us, reaches us. The Word was made flesh, Jesus, in order really to create a new humanity. The word of proclamation thus becomes a sacrament in Baptism, which is rebirth from water and the Spirit, as St John was to say. In the sixth chapter of the Letter to the Romans, St Paul speaks of Baptism in a very profound way. We have heard the text but it might be useful to repeat it: "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by Baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life" (Rm 6,3-4).
In this Catechesis I cannot of course enter into a detailed interpretation of this far from easy text. I would like to note briefly just three points. The first: "we have been baptized" is a passive. No one can baptize himself, he needs the other. No one can become Christian on his own. Becoming Christian is a passive process. Only by another can we be made Christians and this "other" who makes us Christians, who gives us the gift of faith, is in the first instance the community of believers, the Church. From the Church we receive faith, Baptism. Unless we let ourselves be formed by this community we do not become Christians. An autonomous, self-produced Christianity is a contradiction in itself. In the first instance, this "other" is the community of believers, the Church, yet in the second instance this community does not act on its own either, according to its own ideas and desires. The community also lives in the same passive process: Christ alone can constitute the Church. Christ is the true giver of the sacraments. This is the first point: no one baptizes himself, no one makes himself a Christian. We become Christians.
This is the second point: Baptism is more than a cleansing. It is death and resurrection. Paul himself, speaking in the Letter to the Galatians of the turning point in his life brought about by his encounter with the Risen Christ, describes it with the words: I am dead. At that moment a new life truly begins. Becoming Christian is more than a cosmetic operation that would add something beautiful to a more or less complete existence. It is a new beginning, it is rebirth: death and resurrection. Obviously in the resurrection what was good in the previous existence reemerges.
The third point is: matter is part of the sacrament. Christianity is not a purely spiritual reality. It implies the body. It implies the cosmos. It is extended toward the new earth and the new heavens. Let us return to the last words of St Paul's text. In this way he said, "we too might walk in newness of life". It constitutes an examination of conscience for all of us: to walk in newness of life. This applies to Baptism.
We now come to the Sacrament of the Eucharist. I have already shown in other Catecheses the profound respect with which St Paul transmits verbally the tradition of the Eucharist which he received from the witnesses of the last night themselves. He passes on these words as a precious treasure entrusted to his fidelity. Thus we really hear in these words the witnesses of the last night. We heard the words of the Apostle: "For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my Body which is for you. Do this in remembrance of me'. In the same way also the cup, after supper, saying, "This cup is the new covenant in my Blood. Do this, as often as you drink it, in remembrance of me'" (1Co 11,23-35). It is an inexhaustible text. Here too, in this Catechesis, I have only two brief remarks to make. Paul transmits the Lord's words on the cup like this: this cup is "the new covenant in my Blood". These words conceal an allusion to two fundamental texts of the Old Testament. The first refers to the promise of a new covenant in the Book of the Prophet Jeremiah. Jesus tells the disciples and tells us: now, at this moment, with me and with my death the new covenant is fulfilled; by my Blood this new history of humanity begins in the world. However, also present in these words is a reference to the moment of the covenant on Sinai, when Moses said: "Behold the blood of the covenant which the Lord has made with you in accordance with all these words" (Ex 24,8). Then it was the blood of animals. The blood of animals could only be the expression of a desire, an expectation of the true sacrifice, the true worship. With the gift of the cup, the Lord gives us the true sacrifice. The one true sacrifice is the love of the Son. With the gift of this love, eternal love, the world enters into the new covenant. Celebrating the Eucharist means that Christ gives us himself, his love, to configure us to himself and thereby to create the new world.
The second important aspect of the teaching on the Eucharist appears in the same First Letter to the Corinthians where St Paul says: "the cup of blessing which we bless, is it not a participation in the Blood of Christ? The bread which we break, is it not a participation in the Body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread" (1Co 10,16-17). In these words the personal and social character of the Sacrament of the Eucharist likewise appears. Christ personally unites himself with each one of us, but Christ himself is also united with the man and the woman who are next to me. And the bread is for me but it is also for the other. Thus Christ unites all of us with himself and all of us with one another. In communion we receive Christ. But Christ is likewise united with my neighbour: Christ and my neighbour are inseparable in the Eucharist. And thus we are all one bread and one body. A Eucharist without solidarity with others is a Eucharist abused. And here we come to the root and, at the same time, the kernel of the doctrine on the Church as the Body of Christ, of the Risen Christ.
We also perceive the full realism of this doctrine. Christ gives us his Body in the Eucharist, he gives himself in his Body and thus makes us his Body, he unites us with his Risen Body. If man eats ordinary bread, in the digestive process this bread becomes part of his body, transformed into a substance of human life. But in holy Communion the inverse process is brought about. Christ, the Lord, assimilates us into himself, introducing us into his glorious Body, and thus we all become his Body. Whoever reads only chapter 12 of the First Letter to the Corinthians and chapter 12 of the Letter to the Romans might think that the words about the Body of Christ as an organism of charisms is only a sort of sociological and theological parable. Actually in Roman political science this parable of the body with various members that form a single unit was used referring to the State itself, to say that the State is an organism in which each one has his role, that the multiplicity and diversity of functions form one body and each one has his place. If one reads only chapter 12 of the First Letter to the Corinthians one might think that Paul limited himself to transferring this alone to the Church, that here too it was solely a question of a sociology of the Church. Yet, bearing in mind this chapter 10, we see that the realism of the Church is something quite different, far deeper and truer than that of a State organism. Because Christ really gives his Body and makes us his Body. We really become united with the Risen Body of Christ and thereby are united with one another. The Church is not only a corporation like the State is, she is a body. She is not merely an organization but a real organism.
Lastly, just a very brief word on the Sacrament of Matrimony. In the Letter to the Corinthians there are only a few references whereas in the Letter to the Ephesians he has truly developed a profound theology of Matrimony. Here Paul defines Matrimony as a "great mystery". He says so "in reference to Christ and the Church" (Ep 5,32) A reciprocity in a vertical dimension should be pointed out in this passage. Mutual submission must use the language of love whose model is Christ's love for the Church. This Christ-Church relationship makes the theological aspect of matrimonial love fundamental, exalting the affective relationship between the spouses. A genuine marriage will be well lived if in the constant human and emotional growth an effort is made to remain continually bound to the efficacy of the Word and to the meaning of Baptism. Christ sanctified the Church, purifying her through the washing with water, accompanied by the Word. Apart from making it visible, a participation in the Body and Blood of the Lord does no more than seal a union rendered indissoluble by grace.
And lastly let us listen to St Paul's words to the Philippians: "the Lord is at hand" (Ph 4,5). It seems to me that we have understood that the Lord is close to us throughout our life through the Word and through the sacraments. Let us pray that by his closeness we may always be moved in the depths of our being so that joy may be born that joy which is born when Jesus really is at hand.
To special groups
Dear Brothers and Sisters,
I am pleased to welcome the English-speaking pilgrims and visitors here today, including groups from Australia and the United States. I greet especially the newly professed Missionaries of Charity from various countries. Upon all of you, and upon your families and loved ones, I invoke God's blessings of joy and peace.
Lastly, my thoughts go to the young people, the sick and the newlyweds. May Our Lady of Loreto whose Memorial we are celebrating today help you, dear young people, to prepare your hearts to welcome Jesus who saves us with the power of his love; may she comfort you, dear sick people, who in your experience of illness share with Christ the burden of the Cross, and may she encourage you, dear newlyweds, who have recently founded your family, to grow increasingly in that love which Jesus gave to us in his Nativity.
Paul VI Audience Hall
Dear Brothers and Sisters,
On this very day, the days of Advent that directly prepare us for the Nativity of the Lord begin: we are in the Christmas Novena which in many Christian communities is celebrated with liturgies rich in biblical texts, all oriented to fostering the expectation of the Saviour's Birth. Indeed, the whole Church focuses her gaze of faith on this Feast that is now at hand, preparing herself, as she does every year, to join in the joyful singing of the Angels who will announce to the shepherds in the heart of the night the extraordinary event of the Birth of the Redeemer, inviting them to go to the Grotto in Bethlehem. It is there that the Emmanuel lies, the Creator who made himself a creature, wrapped in swaddling clothes and lying in a poor manger (cf. Lc 2,13-16).
Because of the atmosphere that distinguishes it, Christmas is a universal celebration. In fact, even those who do not profess themselves to be believers can perceive in this annual Christian event something extraordinary and transcendent, something intimate that speaks to the heart. It is a Feast that praises the gift of life. The birth of a child must always be an event that brings joy; the embrace of a newborn baby usually inspires feelings of kindness and care, of emotion and tenderness. Christmas is the encounter with a newborn baby lying in a humble grotto. In contemplating him in the manger, how can we fail to think of all those children who continue to be born today in great poverty in many regions of the world? How can we fail to think of those newborn infants who are not welcomed, who are rejected, who do not manage to survive because of the lack of care and attention? How can we fail to think also of the families who long for the joy of a child and do not see their hope fulfilled? Unfortunately, under the influence of hedonist consumerism Christmas risks losing its spiritual meaning and being reduced to a mere commercial opportunity for purchases and the exchange of gifts! However, it is true that the difficulties, the uncertainties and the financial crisis itself that numerous families have had to come to terms with in recent months and which is affecting all humanity could be an incentive to rediscover the warmth of simplicity, friendship and solidarity: typical values of Christmas. Stripped of its consumerist and materialistic encrustations, Christmas can thus become an opportunity for welcoming, as a personal gift, the message of hope that emanates from the mystery of Christ's Birth.
However, none of this enables us to fully grasp the ineffable value of the Feast for which we are preparing. We know that it celebrates the central event of history: the Incarnation of the divine Word for the redemption of humanity. In one of his many Christmas Homilies, St Leo the Great exclaims: "Let us be glad in the Lord, dearly-beloved, and rejoice with spiritual joy that there has dawned for us the day of ever-new redemption, of ancient preparation, of eternal bliss. For as the year rolls round, there recurs for us the commemoration of our salvation, which promised from the beginning, accomplished in the fullness of time will endure for ever" (Homily XXII). St Paul returns several times in his Letters to this fundamental truth. For example, he writes to the Galatians: "When the time had fully come, God sent forth his Son, born of woman, born under the law... so that we might receive adoption as sons" (Ga 4,4). In the Letter to the Romans he highlights the logic and the demanding consequences of this salvific event: "If we are children of God... then [we are] heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him" (Rm 8,17). However, in the Prologue to the fourth Gospel, it is above all St John who meditates profoundly on the mystery of the Incarnation. And it is for this reason that the Prologue has been part of the Christmas liturgy since the very earliest times. Indeed, in it are found the most authentic expression and the most profound synthesis of this Feast and of the basis of its joy. St John writes: "Et Verbum caro factum est et habitavit in nobis / and the Word became flesh and dwelt among us" (Jn 1,14).
At Christmas, therefore, we do not limit ourselves to commemorating the birth of a great figure: we do not simply and abstractly celebrate the birth of the man or in general the mystery of life; even less do we celebrate only the beginning of the new season. At Christmas we commemorate something very tangible and important for mankind, something essential for the Christian faith, a truth that St John sums up in these few words: "The Word became flesh". This was a historical event that the Evangelist Luke was concerned to situate in a well-defined context: in the days when the decree was issued for the first census of Caesar Augustus, when Quirinius was Governor of Syria (cf. Lc 2,1-7). Therefore, it was on a historically dated night that the event of salvation occurred for which Israel had been waiting for centuries. In the darkness of the night of Bethlehem a great light really was lit: the Creator of the universe became flesh, uniting himself indissolubly with human nature so as truly to be "God from God, Light from Light" yet at the same time a man, true man. What John calls in Greek "ho logos" translated into Latin as "Verbum" and Italian as "il Verbo" also means "the Meaning". Thus we can understand John's words as: the "eternal Meaning" of the world made himself tangible to our senses and our minds: we may now touch him and contemplate him (cf. 1Jn 1,1). The "Meaning" that became flesh is not merely a general idea inherent in the world; it is a "Word" addressed to us. The Logos knows us, calls us, guides us. The Word is not a universal law within which we play some role, but rather a Person who is concerned with every individual person: he is the Son of the living God who became man in Bethlehem.
To many people, and in a certain way to all of us, this seems too beautiful to be true. In fact, here it is reaffirmed to us: yes, a meaning exists, and the meaning is not a powerless protest against the absurd. The meaning has power: it is God. A good God who must not be confused with any sublime and remote being, whom it would never be possible to reach, but a God who made himself our neighbour and who is very close to us, who has time for each one of us and who came to stay with us. It then comes naturally to ask ourselves: "However could such a thing be possible? Is it dignified for God to make himself a child?". If we are to seek to open our hearts to this truth that illuminates the whole of human existence we must bend our minds and recognize the limitations of our intelligence. In the Grotto of Bethlehem God shows himself to us as a humble "infant" to defeat our arrogance. Perhaps we would have submitted more easily to power and wisdom, but he does not want us to submit; rather, he appeals to our hearts and to our free decision to accept his love. He made himself tiny to set us free from that human claim to grandeur that results from pride. He became flesh freely in order to set us truly free, free to love him.
Dear brothers and sisters, Christmas is a privileged opportunity to meditate on the meaning and value of our existence. The approach of this Solemnity helps us on the one hand to reflect on the drama of history in which people, injured by sin, are perennially in search of happiness and of a fulfilling sense of life and death; and on the other, it urges us to meditate on the merciful kindness of God who came to man to communicate to him directly the Truth that saves, and to enable him to partake in his friendship and his life. Therefore let us prepare ourselves for Christmas with humility and simplicity, making ourselves ready to receive as a gift the light, joy and peace that shine from this mystery. Let us welcome the Nativity of Christ as an event that can renew our lives today. The encounter with the Child Jesus makes us people who do not think only of themselves but open themselves to the expectations and needs of their brothers and sisters. In this way we too will become witnesses of the radiance of Christmas that shines on the humanity of the third millennium. Let us ask Mary Most Holy, Tabernacle of the Incarnate Word, and St Joseph, the silent witness of the events of salvation, to communicate to us what they felt while they were waiting for the Birth of Jesus, so that we may prepare ourselves to celebrate with holiness the approaching Christmas, in the joy of faith and inspired by the commitment to sincere conversion.
Happy Christmas to you all!
To special groups
Dear Brothers and Sisters,
I am pleased to greet all the English-speaking pilgrims and visitors present at today's Audience, including the various student groups and those coming from Ireland and the United States of America. To you and your families, especially those who may be in difficulty or suffering, I extend my best wishes for a happy and blessed Christmas!
Lastly, I would like to greet the young people, the sick and the newlyweds. Dear friends, I thank you for taking part in this meeting. In a few days' time Christmas will be here and I imagine that in your homes you are putting the finishing touches on the manger, which is a particularly evocative representation of the Mystery of the Nativity of Christ. I hope that such an important element, not only of our faith but also of Christian culture and art, may continue to be part of this great Solemnity: it is at its roots a simple and eloquent way of commemorating Jesus who, in making himself man, came "to dwell among us", and in the manger really lives with us. Thank you everyone. Once again Happy Christmas.
Paul VI Audience Hall
Audiences 2005-2013 31208