Audiences 2005-2013 29049
Dear Brothers and Sisters,
Patriarch Germanus of Constantinople, whom I would like to talk about today, does not belong among the most representative figures of the Greek-speaking world of Eastern Christianity. Yet, his name appears with a certain solemnity in the list of the great champions of sacred images drafted by the Second Council of Nicaea, the seventh Ecumenical Council (787). The Greek Church celebrates his Feast in the liturgy of 12 May. He played an important role in the overall history of the controversy over images during the "Iconoclastic Crisis": he was able to resist effectively the pressures of an Iconoclast Emperor, in other words opposed to icons, such as Leo III.
During the patriarchate of Germanus (715-730) the capital of the Byzantine Empire, Constantinople, was subjected to a dangerous siege by the Saracens. On that occasion (717-718), a solemn procession was organized in the city displaying the image of the Mother of God, the Theotokos, and the relic of the True Cross, to invoke protection for the city from on high. In fact, Constantinople was liberated from the siege. The enemy decided to desist for ever from the idea of establishing their capital in the city that was the symbol of the Christian Empire and the people were extremely grateful for the divine help.
After that event, Patriarch Germanus was convinced that God's intervention must be considered as obvious approval of the devotion shown by the people for the holy icons. However, the Emperor Leo III, was of the absolute opposite opinion; that very year (717) he was enthroned as the undisputed Emperor in the capital, over which he reigned until 741. After the liberation of Constantinople and after a series of other victories, the Christian Emperor began to show more and more openly his conviction that the consolidation of the Empire must begin precisely with a reordering of the manifestations of faith, with particular reference to the risk of idolatry to which, in his opinion, the people were prone because of their excessive worship of icons.
Patriarch Germanus' appeal to the tradition of the Church and to the effective efficacy of certain images unanimously recognized as "miraculous" were to no avail. The Emperor more and more stubbornly applied his restoration project which provided for the elimination of icons. At a public meeting on 7 January 730, when he openly took a stance against the worship of images, Germanus was in no way ready to comply with the Emperor's will on matters he himself deemed crucial for the Orthodox faith, of which he believed worship and love for images were part. As a consequence, Germanus was forced to resign from the office of Patriarch, condemning himself to exile in a monastery where he died forgotten by almost all. His name reappeared on the occasion of the Second Council of Nicaea (787), when the Orthodox Fathers decided in favour of icons, recognizing the merits of Germanus.
Patriarch Germanus took great care of the liturgical celebrations and, for a certain time, was also believed to have introduced the feast of the Akathistos. As is well known, the Akathistos is a famous ancient hymn to the Theotokos, the Mother of God, that came into being in the Byzantine context. Despite the fact that from the theological viewpoint Germanus cannot be described as a great thinker, some of his works had a certain resonance, especially on account of some of his insights concerning Mariology.In fact, various of his homilies on Marian topics are extant, and some of them profoundly marked the piety of entire generations of faithful, both in the East and in the West. His splendid Homilies on the Presentation of Mary at the Temple are still living testimony of the unwritten tradition of the Christian Churches. Generations of nuns and monks and the members of a great number of institutes of consecrated life continue still today to find in these texts the most precious pearls of spirituality.
Some of Germanus' Mariological texts still give rise to wonder today. They are part of the homilies he gave In SS. Deiparae dormitionem, a celebration that corresponds with our Feast of the Assumption. Among these texts Pope Pius xii picked out one that he set like a pearl in his Apostolic Constitution Munificentissimus Deus (1950), with which he declared Mary's Assumption a Dogma of faith. Pope Pius XII cited this text in the above-mentioned Constitution, presenting it as one of the arguments in favour of the permanent faith of the Church concerning the bodily Assumption of Mary into Heaven. Germanus wrote: "May it never happen Most Holy Mother of God, that Heaven and earth, honoured by your presence, and you, with your departure, leave men and women without your protection? No. It is impossible to think of such things. In fact, just as when you were in the world you did not feel foreign to the realities of Heaven so too after you had emigrated from this world, you were not foreign to the possibility of communicating in spirit with mankind.... You did not at all abandon those to whom you had guaranteed salvation... in fact, your spirit lives in eternity nor did your flesh suffer the corruption of the tomb. You, O Mother, are close to all and protect all, and although our eyes are unable to see you, we know, O Most Holy One, that you dwell among all of us and make yourself present in the most varied ways.... You (Mary, reveal your whole self, as is written, in your beauty. Your virginal body is entirely holy, entirely chaste, entirely the dwelling place of God so that, even for this reason, it is absolutely incorruptible. It is unchangeable since what was human in it has been taken up in incorruptibility, remaining alive and absolutely glorious, undamaged, and sharing in perfect life. Indeed, it was impossible that the one who had become the vase of God and the living temple of the most holy divinity of the Only Begotten One be enclosed in the sepulchre of the dead. On the other hand, we believe with certainty that you continue to walk with us" (PG 98, coll. 344B-346B, passim).
It has been said that for the Byzantines the decorum of the rhetorical form in preaching and especially in hymns or in the poetic compositions that they call troparia is equally important in the liturgical celebration as the beauty of the sacred building in which it takes place. Patriarch Germanus was recognized, in that tradition, as one who made a great contribution to keeping this conviction alive, that is, that the beauty of the words and language must coincide with the beauty of the building and the music.
I quote, to conclude, the inspired words with which Germanus described the Church at the beginning of his small masterpiece: "The Church is the temple of God, a sacred space, a house of prayer, the convocation of people, the Body of Christ.... She is Heaven on earth where the transcendent God dwells as if in his own home and passes through, but she is also an impression made (antitypos) of the Crucifixion, the tomb and the Resurrection.... The Church is God's house in which the life-giving mystical sacrifice is celebrated, at the same time the most intimate part of the shrine and sacred grotto. Within her in fact the sepulchre and the table are found, nourishment for the soul and a guarantee of life. In her, lastly, are found those true and proper precious pearls which are the divine dogmas of teaching that the Lord offered directly to this disciples" (PG 98, coll. 384B-385A).
Lastly, the question remains: what does this Saint chronologically and also culturally rather distant from us have to tell us today? I am thinking mainly of three things. The first: there is a certain visibility of God in the world, in the Church, that we must learn to perceive. God has created man in his image, but this image was covered with the scum of so much sin that God almost no longer shines through it. Thus the Son of God was made true man, a perfect image of God: thus in Christ we may also contemplate the Face of God and learn to be true men ourselves, true images of God. Christ invites us to imitate him, to become similar to him, so in every person the Face of God shines out anew. To tell the truth, in the Ten Commandments God forbade the making of images of God, but this was because of the temptations to idolatry to which the believer might be exposed in a context of paganism. Yet when God made himself visible in Christ through the Incarnation, it became legitimate to reproduce the Face of Christ. The holy images teach us to see God represented in the Face of Christ. After the Incarnation of the Son of God, it therefore became possible to see God in images of Christ and also in the faces of the Saints, in the faces of all people in whom God's holiness shines out.
The second thing is the beauty and dignity of the liturgy. To celebrate the liturgy in the awareness of God's presence, with that dignity and beauty which make a little of his splendour visible, is the commitment of every Christian trained in his faith. The third thing is to love the Church. Precisely with regard to the Church, we men and women are prompted to see above all the sins and the negative side, but with the help of faith, which enables us to see in an authentic way, today and always we can rediscover the divine beauty in her. It is in the Church that God is present, offers himself to us in the Holy Eucharist and remains present for adoration. In the Church God speaks to us, in the Church God "walks beside us" as St Germanus said. In the Church we receive God's forgiveness and learn to forgive.
Let us pray God to teach us to see his presence and his beauty in the Church, to see his presence in the world and to help us too to be transparent to his light.
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Lastly my thoughts turn to the young people, the sick and the newly weds. The Liturgy today celebrates St Catherine of Siena, a Dominican Virgin and Doctor of the Church as well as Co-Patroness of Italy, together with St Francis of Assisi.
Dear young people, especially you, altar-servers of the Roman Parish of "Santi Antonio e Annibale Maria", be in love with Christ as Catherine was, in order to follow him with fervour and faithfulness. You, dear sick people, immerse your sufferings in the mystery of the love of the Redeemer's Blood, contemplated with special devotion by the great Siennese Saint. And you, dear newly weds, with your reciprocal and faithful love, may you be an eloquent sign of Christ's love for the Church.
I offer a warm welcome to all the English-speaking pilgrims and visitors from England, Scotland, Ireland, Denmark, Finland, Japan, Canada and the United States. Upon all of you I cordially invoke the Lordís Easter blessings of joy and peace!
Saint Peter's Square
Dear Brothers and Sisters,
Today I should like to speak about John Damascene, a personage of prime importance in the history of Byzantine Theology, a great Doctor in the history of the Universal Church. Above all he was an eyewitness of the passage from the Greek and Syrian Christian cultures shared by the Eastern part of the Byzantine Empire, to the Islamic culture, which spread through its military conquests in the territory commonly known as the Middle or Near East. John, born into a wealthy Christian family, at an early age assumed the role, perhaps already held by his father, of Treasurer of the Caliphate. Very soon, however, dissatisfied with life at court, he decided on a monastic life, and entered the monastery of Mar Saba, near Jerusalem. This was around the year 700. He never again left the monastery, but dedicated all his energy to ascesis and literary work, not disdaining a certain amount of pastoral activity, as is shown by his numerous homilies. His liturgical commemoration is on the 4 December. Pope Leo XIII proclaimed him Doctor of the Universal Church in 1890.
In the East, his best remembered works are the three Discourses against those who calumniate the Holy Images, which were condemned after his death by the iconoclastic Council of Hieria (754). These discourses, however, were also the fundamental grounds for his rehabilitation and canonization on the part of the Orthodox Fathers summoned to the Council of Nicaea (787), the Seventh Ecumenical Council. In these texts it is possible to trace the first important theological attempts to legitimise the veneration of sacred images, relating them to the mystery of the Incarnation of the Son of God in the womb of the Virgin Mary.
John Damascene was also among the first to distinguish, in the cult, both public and private, of the Christians, between worship (latreia), and veneration (proskynesis): the first can only be offered to God, spiritual above all else, the second, on the other hand, can make use of an image to address the one whom the image represents. Obviously the Saint can in no way be identified with the material of which the icon is composed. This distinction was immediately seen to be very important in finding an answer in Christian terms to those who considered universal and eternal the strict Old Testament prohibition against the use of cult images. This was also a matter of great debate in the Islamic world, which accepts the Jewish tradition of the total exclusion of cult images. Christians, on the other hand, in this context, have discussed the problem and found a justification for the veneration of images. John Damascene writes, "In other ages God had not been represented in images, being incorporate and faceless. But since God has now been seen in the flesh, and lived among men, I represent that part of God which is visible. I do not venerate matter, but the Creator of matter, who became matter for my sake and deigned to live in matter and bring about my salvation through matter. I will not cease therefore to venerate that matter through which my salvation was achieved. But I do not venerate it in absolute terms as God! How could that which, from non-existence, has been given existence, be God?... But I also venerate and respect all the rest of matter which has brought me salvation, since it is full of energy and Holy graces. Is not the wood of the Cross, three times blessed, matter?... And the ink, and the most Holy Book of the Gospels, are they not matter? The redeeming altar which dispenses the Bread of life, is it not matter?... And, before all else, are not the flesh and blood of Our Lord matter? Either we must suppress the sacred nature of all these things, or we must concede to the tradition of the Church the veneration of the images of God and that of the friends of God who are sanctified by the name they bear, and for this reason are possessed by the grace of the Holy Spirit. Do not, therefore, offend matter: it is not contemptible, because nothing that God has made is contemptible" (cf. Contra imaginum calumniatores, I, 16, ed. Kotter, pp. 89-90). We see that as a result of the Incarnation, matter is seen to have become divine, is seen as the habitation of God. It is a new vision of the world and of material reality. God became flesh and flesh became truly the habitation of God, whose glory shines in the human Face of Christ. Thus the arguments of the Doctor of the East are still extremely relevant today, considering the very great dignity that matter has acquired through the Incarnation, capable of becoming, through faith, a sign and a sacrament, efficacious in the meeting of man with God. John Damascene remains, therefore, a privileged witness of the cult of icons, which would come to be one of the most distinctive aspects of Eastern spirituality up to the present day. It is, however, a form of cult which belongs simply to the Christian faith, to the faith in that God who became flesh and was made visible. The teaching of Saint John Damascene thus finds its place in the tradition of the universal Church, whose sacramental doctrine foresees that material elements taken from nature can become vehicles of grace by virtue of the invocation (epiclesis) of the Holy Spirit, accompanied by the confession of the true faith.
John Damascene extends these fundamental ideas to the veneration of the relics of Saints, on the basis of the conviction that the Christian Saints, having become partakers of the Resurrection of Christ, cannot be considered simply "dead". Numbering, for example, those whose relics or images are worthy of veneration, John states in his third discourse in defence of images: "First of all (let us venerate) those among whom God reposed, he alone Holy, who reposes among the Saints (cf. Is Is 57,15), such as the Mother of God and all the Saints. These are those who, as far as possible, have made themselves similar to God by their own will; and by God's presence in them, and his help, they are really called gods (cf. Ps 82: 6), not by their nature, but by contingency, just as the red-hot iron is called fire, not by its nature, but by contingency and its participation in the fire. He says in fact : you shall be holy, because I am Holy (cf. Lv Lv 19,2)" (III, 33, Col 1352). After a series of references of this kind, John Damascene was able serenely to deduce: "God, who is good, and greater than any goodness, was not content with the contemplation of himself, but desired that there should be beings benefited by him, who might share in his goodness: therefore he created from nothing all things, visible and invisible, including man, a reality visible and invisible. And he created him envisaging him and creating him as a being capable of thought (ennoema ergon), enriched with the word (logo[i] sympleroumenon), and orientated towards the spirit (pneumati teleioumenon)" (II, 2, pg 94, Col 865). And to clarify this thought further, he adds: "We must allow ourselves to be filled with wonder (thaumazein) at all the works of Providence (tes pronoias erga), to accept and praise them all, overcoming any temptation to identify in them aspects which to many may seem unjust or iniquitous, (adika), and admitting instead that the project of God (pronoia) goes beyond man's capacity to know or to understand (agnoston kai akatalepton), while on the contrary only he may know our thoughts, our actions, and even our future" (ii, 29, pg 94, ). Plato had in fact already said that all philosophy begins with wonder. Our faith, too, begins with wonder at the very fact of the Creation, and at the beauty of God who makes himself visible.
The optimism of the contemplation of nature (physike theoria), of seeing in the visible creation the good, the beautiful, the true, this Christian optimism, is not ingenuous: it takes account of the wound inflicted on human nature by the freedom of choice desired by God and misused by man, with all the consequences of widespread discord which have derived from it. From this derives the need, clearly perceived by John Damascene, that nature, in which the goodness and beauty of God are reflected, wounded by our fault, "should be strengthened and renewed" by the descent of the Son of God in the flesh, after God had tried in many ways and on many occasions, to show that he had created man so that he might exist not only in "being", but also in "well-being" (cf. The Orthodox Faith, II, 1, pg 94, Col 981). With passionate eagerness John explains: "It was necessary for nature to be strengthened and renewed, and for the path of virtue to be indicated and effectively taught (didachthenai aretes hodÚn), the path that leads away from corruption and towards eternal life.... So there appeared on the horizon of history the great sea of love that God bears towards man (philanthropias pelagos)".... It is a fine expression. We see on one side the beauty of Creation, and on the other the destruction wrought by the fault of man. But we see in the Son of God, who descends to renew nature, the sea of love that God has for man. John Damascene continues: "he himself, the Creator and the Lord, fought for his Creation, transmitting to it his teaching by example.... And so the Son of God, while still remaining in the form of God, lowered the skies and descended... to his servants... achieving the newest thing of all, the only thing really new under the sun, through which he manifested the infinite power of God" (III, 1, pg 94, ).
We may imagine the comfort and joy which these words, so rich in fascinating images, poured into the hearts of the faithful. We listen to them today, sharing the same feelings with the Christians of those far-off days: God desires to repose in us, he wishes to renew nature through our conversion, he wants to allow us to share in his divinity. May the Lord help us to make these words the substance of our lives.
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I am pleased to welcome all the English-speaking pilgrims and visitors here today, including a group of Felician Sisters serving in health care administration. Upon all of you, and upon your families and loved ones, I invoke Godís blessings of joy and peace.
My dear friends, this Friday I leave Rome for my Apostolic Visit to Jordan, Israel and the Palestinian Territories. I wish this morning to take the opportunity through this radio and television broadcast to greet all the peoples of those lands. I am eagerly looking forward to being with you and to sharing with you your aspirations and hopes as well as your pains and struggles. I will be coming among you as a pilgrim of peace. My primary intention is to visit the places made holy by the life of Jesus, and, to pray at them for the gift of peace and unity for your families, and all those for whom the Holy Land and the Middle East is home. Among the many religious and civic gatherings which will take place over the course of the week, will be meetings with representatives from the Muslim and Jewish communities with whom great strides have been made in dialogue and cultural exchange. In a special way I warmly greet the Catholics of the region and ask you to join me in praying that the visit will bear much fruit for the spiritual and civic life of all who dwell in the Holy Land. May we all praise God for his goodness. May we all be people of hope. May we all be steadfast in our desire and efforts for peace.
Saint Peter's Square
Dear Brothers and Sisters,
Today I shall talk about the Apostolic Journey that I made from 8 to 15 May to the Holy Land, for which I do not cease to thank the Lord because it turned out to be a great gift for the Successor of Peter and for the whole Church. I would like once again to express a heartfelt "thank you" to H.B. Patriarch Fouad Twal, to the Bishops of the various rites, to the Priests and to the Franciscans of the Custody of the Holy Land. I thank the King and Queen of Jordan, the President of Israel and the President of the National Palestinian Authority, together with their respective Governments, all the Authorities and all those who in various ways collaborated in the preparation and success of my Visit. It was first and foremost a pilgrimage, indeed, a pilgrimage par excellence to the sources of our faith; and at the same time a Pastoral Visit to the Church which lives in the Holy Land: a community of unique importance because it is a living presence in the place where it was born.
The first stage, from 8 to 11 May, was in Jordan, in whose territory are located two of the most important holy places: Mount Nebo, from which Moses contemplated the Promised Land and where he died without entering it; then Bethany "on the other side of the Jordan", where, according to the fourth Gospel, St John began to baptize. The Memorial of Moses on Mount Nebo is a site with a strong symbolic value: it speaks of our condition as pilgrims between an "already" and a "not yet", between a promise so important and beautiful as to hearten us on the way, and fulfilment that surpasses us and also surpasses this world. The Church lives this "eschatological" and "pilgrim disposition" in herself: she is already united with Christ her Bridegroom but for the time being the wedding feast is only anticipated, in expectation of his glorious return at the end of time (cf. Second Vatican Council, Dogmatic Constitution on the Church, Lumen Gentium LG 48-50). In Bethany I had the joy of blessing the foundation stones of two churches that will be built on the site where St John baptized the people. This event was a sign of the openness and respect for religious freedom and for the Christian tradition which prevail in the Hashemite Kingdom and deserves deep appreciation. I was able to show this just recognition, united with profound respect for the Muslim community, the Religious Leaders, the Diplomatic Corps and the university Rectors who met at the Al-Hussein Bin Talal Mosque, that King Abdallah II commissioned in memory of his father, the famous King Hussein, who welcomed Pope Paul VI on his historic pilgrimage in 1964. How important it is that Christians and Muslims live side by side peacefully and in mutual respect! Thanks be to God and to the commitment of the government leaders this is happening in Jordan. I prayed that it would be like this also elsewhere, thinking especially of the Christians who instead experience difficult situations in neighbouring Iraq.
A large Christian community lives in Jordan, increased by Palestinian and Iraqi refugees. It is a significant presence appreciated in society, also because of its institutions for education and social assistance, attentive to the human person independently of his or her race or religion. A beautiful example is the "Regina Pacis" Rehabilitation Centre in Amman, which takes in numerous people afflicted by disabilities. In visiting it, I was able to bring a word of hope, but in turn I also received one, as a testimony strengthened by suffering and by human sharing; as a sign of the Church's commitment in the field of culture, I also blessed the foundation stone of the Latin Patriarchate of Jerusalem's University of Madaba. I rejoiced in giving a start to this new scientific and cultural institution so that it may tangibly express that the Church encourages the quest for truth and for the common good and may offer a space for higher learning open to all who want to commit themselves to this search, an indispensable premise for a true and fruitful dialogue among civilizations. Likewise in Amman two solemn liturgical celebrations took place: Vespers in the Greek-Melkite Cathedral of St George and Holy Mass in the International Stadium which enabled us to savour together the beauty of meeting one another as God's pilgrim People, rich in their different traditions and united in the one faith.
After leaving Jordan, in the late morning of Monday, 11 May, I landed in Israel where, from my arrival, I introduced myself as a pilgrim of faith in the Land where Jesus was born, lived, died and rose, and at the same time, as a pilgrim of peace to implore from God that in the place where he chose to make himself man all men and women may live as his children, that is, as brothers and sisters. This second aspect of my journey naturally emerged in my meetings with the civil authorities: in my visit to the Israeli President and to the President of the Palestinian Authority. In that Land blessed by God, it sometimes seems impossible to extricate oneself from the spiral of violence. But nothing is impossible to God and to those who trust in him! For this reason faith in the one just and merciful God, which is the most precious resource of those peoples, must be able to release its full charge of respect, reconciliation and collaboration. I desired to express this wish in paying a visit both to the Grand Mufti and the leaders of the Islamic community of Jerusalem and to the Chief Rabbinate of Israel, as well as at the meeting with the organizations involved in inter-religious dialogue and then, at the encounter with the religious leaders of Galilee.
Jerusalem is the cross-roads of the three great monotheistic religions, and its very name "City of Peace" expresses God's plan for humanity: to make it one great family. This design, announced to Abraham, was completely fulfilled in Jesus Christ, whom St Paul calls "our peace", because through his Sacrifice he forcefully broke down the dividing wall of hostility (cf. Ep 2,14). Thus all believers must leave behind them their prejudices and desire to dominate and must in harmony obey the fundamental Commandment: in other words to love God with all one's might and to love one's neighbour as oneself. It is to this that Jews, Christians and Muslims are called to bear witness, in order to honour with acts that God to whom they pray with their lips. And it is exactly this that I carried in my heart, in my prayers, as I visited in Jerusalem the Western or Wailing Wall and the Dome of the Rock, symbolic places respectively of Judaism and of Islam. The Visit to the Yad Vashem Memorial, built in Jerusalem in honour of the victims of the Shoah, was also a moment of intense recollection. In silence we paused there, praying and meditating on the mystery of the "name": every human person is sacred, and his name is written in the heart of the eternal God. The horrendous tragedy of the Shoah must never be forgotten! On the contrary, we must always remember that universal recommendation of sacred respect for human life, which always possesses an infinite value.
As I have already mentioned, the priority of my Journey was the Visit to the Catholic Communities of the Holy Land and this also took place in various stages at Jerusalem, Bethlehem and Nazareth. In the Upper Room, my mind fixed on Christ who washed the Apostles' feet and instituted the Eucharist, as well as on the gift of the Holy Spirit to the Church on the Day of Pentecost, I was able to meet, among others, the Custos of the Holy Land and to meditate with him on our vocation to be one, to form one body and one mind, to transform the world with the gentle force of love. Of course, this call encounters particular difficulty in the Holy Land, therefore, with the heart of Christ I repeated to my brother Bishops his very words: "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom" (Lc 12,32). I then briefly greeted the women and men religious of contemplative life, thanking them for the service that with their prayers they offer to the Church and to the cause of peace.
Above all the supreme moments of communion with the Catholic faithful were the Eucharistic celebrations. In Josaphat Valley, in Jerusalem, we meditated on the Resurrection of Christ as a force of hope and peace for that City and for the whole world. In Bethlehem, in the Palestinian Territories, Holy Mass was celebrated in front of the Basilica of the Nativity with the participation of the faithful from Gaza, whom I had the joy to comfort personally, assuring them of my special closeness. Bethlehem, the place in which the celestial hymn of peace for all men rang out, is a symbol of the distance that still separates us from the fulfilment of that proclamation. Precariousness, isolation, uncertainty, poverty: all this has led so many Christians to leave for distant places. Yet the Church continues on her way, supported by the power of faith and witnessing to love with concrete works of service to the brethren such as, for example, the Caritas Baby Hospital in Bethlehem, supported by the Dioceses of Germany and Switzerland, and humanitarian action in the refugee camps. In the camp that I visited I wished to assure the families that are housed there of the closeness and encouragement of the universal Church and I invited everyone to seek peace with non violent methods, after the example of St Francis of Assisi. I celebrated the third and last Mass with the people last Thursday, in Nazareth, the town of the Holy Family. We prayed for all the families that they might rediscover the beauty of marriage and family life, the value of domestic spirituality and of education, attention to children who are entitled to grow up in peace and serenity. In addition, in the Basilica of the Annunciation, together with all the Pastors, consecrated people, ecclesial movements and lay people involved in Galilee, we sang our faith in the creative and transforming power of God. There, where the Word was made flesh in the womb of the Virgin Mary, flows an inexhaustible source of hope and joy that does not cease to bring life to the heart of the Church, a pilgrim through history.
My pilgrimage ended last Friday with the stop at the Holy Sepulchre and with two important ecumenical meetings in Jerusalem: at the Greek Orthodox Patriarchate, where the representatives of all the Churches in the Holy Land had gathered, and lastly, at the Armenian Apostolic Patriarchal Church. I am pleased to sum up the whole of the itinerary that I was granted to follow precisely in the sign of Christ's Resurrection: despite the vicissitudes that have scarred the Holy Places down the centuries, despite the wars, destruction and unfortunately also conflicts between Christians, the Church has continued her mission, impelled by the Spirit of the Risen Lord. She is on her way towards full unity, so that the world may believe in the love of God and experience the joy of his peace. On my knees on Calvary and at the Holy Sepulchre I invoked the power of love that flows from the Paschal Mystery, the only force that can renew men and women and direct history and the cosmos to its destiny. I also ask you to pray for this intention, as we prepare for the Feast of the Ascension which we shall be celebrating in the Vatican tomorrow. Thank you for your attention.
To special groups
I welcome all the English-speaking pilgrims present today, including the College groups from America. May your visit to Rome be a time of deep spiritual renewal. Upon all of you I invoke Godís abundant blessings of joy and peace.
Lastly, my thoughts turn to the young people, the sick and the newly weds. The Solemnity of the Lord's Ascension which we shall be celebrating tomorrow in the Vatican as in other countries, while it will be celebrated in Italy next Sunday invites us to look to Jesus who, before ascending into Heaven, entrusted to the Apostles the mandate to take his Message of salvation to the very ends of the earth. Dear young people, may you strive to put your energies at the service of the Gospel.
Dear sick people, may you live your suffering united to the Lord, in the certainty that you are making a precious contribution to the growth of his Kingdom in the world. And you, dear newly weds, make sure that your families are places in which one learns to be joyful witnesses to the Gospel of hope.
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This coming Sunday, the Church celebrates World Communications Day. In my message this year, I am inviting all those who make use of the new technologies of communication, especially the young, to utilize them in a positive way and to realize the great potential of these means to build up bonds of friendship and solidarity that can contribute to a better world.
The new technologies have brought about fundamental shifts in the ways in which news and information are disseminated and in how people communicate and relate to each other. I wish to encourage all those who access cyberspace to be careful to maintain and promote a culture of respect, dialogue and authentic friendship where the values of truth, harmony and understanding can flourish.
Young people in particular, I appeal to you: bear witness to your faith through the digital world! Employ these new technologies to make the Gospel known, so that the Good News of Godís infinite love for all people, will resound in new ways across our increasingly technological world!
Saint Peter's Square
Audiences 2005-2013 29049