Benedict XVI Homilies 24126
Dear Brothers and Sisters,
We have just heard in the Gospel the message given by the angels to the shepherds during that Holy Night, a message which the Church now proclaims to us: "To you is born this day in the city of David a Saviour, who is Christ the Lord. And this will be a sign for you: you will find a babe wrapped in swaddling clothes and lying in a manger" (Lc 2,11-12). Nothing miraculous, nothing extraordinary, nothing magnificent is given to the shepherds as a sign. All they will see is a child wrapped in swaddling clothes, one who, like all children, needs a mother’s care; a child born in a stable, who therefore lies not in a cradle but in a manger. God ’s sign is the baby in need of help and in poverty. Only in their hearts will the shepherds be able to see that this baby fulfils the promise of the prophet Isaiah, which we heard in the first reading: "For to us a child is born, to us a son is given; and the government will be upon his shoulder" (Is 9,5). Exactly the same sign has been given to us. We too are invited by the angel of God, through the message of the Gospel, to set out in our hearts to see the child lying in the manger.
God’s sign is simplicity. God’s sign is the baby. God’s sign is that he makes himself small for us. This is how he reigns. He does not come with power and outward splendour. He comes as a baby – defenceless and in need of our help. He does not want to overwhelm us with his strength. He takes away our fear of his greatness. He asks for our love: so he makes himself a child. He wants nothing other from us than our love, through which we spontaneously learn to enter into his feelings, his thoughts and his will – we learn to live with him and to practise with him that humility of renunciation that belongs to the very essence of love. God made himself small so that we could understand him, welcome him, and love him. The Fathers of the Church, in their Greek translation of the Old Testament, found a passage from the prophet Isaiah that Paul also quotes in order to show how God’s new ways had already been foretold in the Old Testament. There we read: "God made his Word short, he abbreviated it" (Is 10,23 Rm 9,28). The Fathers interpreted this in two ways. The Son himself is the Word, the Logos; the eternal Word became small – small enough to fit into a manger. He became a child, so that the Word could be grasped by us. In this way God teaches us to love the little ones. In this way he teaches us to love the weak. In this way he teaches us respect for children. The child of Bethlehem directs our gaze towards all children who suffer and are abused in the world, the born and the unborn. Towards children who are placed as soldiers in a violent world; towards children who have to beg; towards children who suffer deprivation and hunger; towards children who are unloved. In all of these it is the Child of Bethlehem who is crying out to us; it is the God who has become small who appeals to us. Let us pray this night that the brightness of God’s love may enfold all these children. Let us ask God to help us do our part so that the dignity of children may be respected. May they all experience the light of l ove, which mankind needs so much more than the material necessities of life.
And so we come to the second meaning that the Fathers saw in the phrase: "God made his Word short". The Word which God speaks to us in Sacred Scripture had become long in the course of the centuries. It became long and complex, not just for the simple and unlettered, but even more so for those versed in Sacred Scripture, for the experts who evidently became entangled in details and in particular problems, almost to the extent of losing an overall perspective. Jesus "abbreviated" the Word – he showed us once more its deeper simplicity and unity. Everything taught by the Law and the Prophets is summed up – he says – in the command: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind… You shall love your neighbour as yourself" (Mt 22,37-40). This is everything – the whole faith is contained in this one act of love which embraces God and humanity. Yet now further questions arise: how are we to love God with all our mind, when our intellect can barely reach him? How are we to love him with all our heart and soul, when our heart can only catch a glimpse of him from afar, when there are so many contradictions in the world that would hide his face from us? This is where the two ways in which God has "abbreviated" his Word come together. He is no longer distant. He is no longer unknown. He is no longer beyond the reach of our heart. He has become a child for us, and in so doing he has dispelled all doubt. He has become our neighbour, restoring in this way the image of man, whom we often find so hard to love. For us, God has become a gift. He has given himself. He has entered time for us. He who is the Eternal One, above time, he has assumed our time and raised it to himself on high. Christmas has become the Feast of gifts in imitation of God who has given himself to us. Let us allow our heart, our soul and our mind to be touched by this fact! Among the many gifts that we buy and receive, let us not forget the true gift: to give each other something of ourselves, to give each other something of our time, to open our time to God. In this way anxiety disappears, joy is born, and the feast is created. During the festive meals of these days let us remember the Lord’s words: "When you give a dinner or a banquet, do not invite those who will invite you in return, but invite those whom no one invites and who are not able to invite you" (cf. Lc 14,12-14). This also means: when you give gifts for Christmas, do not give only to those who will give to you in return, but give to those who receive from no one and who cannot give you anything back. This is what God has done: he invites us to his wedding feast, something which we cannot reciprocate, but can only receive with joy. Let us imitate him! Let us love God and, starting from him, let us also love man, so that, starting from man, we can then rediscover God in a new way!
And so, finally, we find yet a third meaning in the saying that the Word became "brief" and "small". The shepherds were told that they would find the child in a manger for animals, who were the rightful occupants of the stable. Reading Isaiah (Is 1,3), the Fathers concluded that beside the manger of Bethlehem there stood an ox and an ass. At the same time they interpreted the text as symbolizing the Jews and the pagans – and thus all humanity – who each in their own way have need of a Saviour: the God who became a child. Man, in order to live, needs bread, the fruit of the earth and of his labour. But he does not live by bread alone. He needs nourishment for his soul: he needs meaning that can fill his life. Thus, for the Fathers, the manger of the animals became the symbol of the altar, on which lies the Bread which is Christ himself: the true food for our hearts. Once again we see how he became small: in the humble appearance of the host, in a small piece of bread, he gives us himself.
All this is conveyed by the sign that was given to the shepherds and is given also to us: the child born for us, the child in whom God became small for us. Let us ask the Lord to grant us the grace of looking upon the crib this night with the simplicity of the shepherds, so as to receive the joy with which they returned home (cf. Lc 2,20). Let us ask him to give us the humility and the faith with which Saint Joseph looked upon the child that Mary had conceived by the Holy Spirit. Let us ask the Lord to let us look upon him with that same love with which Mary saw him. And let us pray that in this way the light that the shepherds saw will shine upon us too, and that what the angels sang that night will be accomplished throughout the world: "Glory to God in the highest, and on earth peace among men with whom he is pleased." Amen!31126
Venerable Brothers in the Episcopate and in the Priesthood,
Dear Brothers and Sisters,
We are gathered in the Vatican Basilica to give thanks to the Lord at the end of the year and to sing the Te Deum together. I cordially thank all of you for wishing to join me on such an important occasion.
In the first place, I greet the Cardinals, my venerable Brothers in the Episcopate and in the Priesthood, the men and women Religious, the consecrated persons and all the lay faithful who represent the entire Ecclesial Community of Rome. In particular I greet the Mayor of Rome and the other Authorities present.
On this evening of 31 December, two different perspectives intersect: one is linked to the end of the civil year, the other to the liturgical Solemnity of Mary Most Holy, Mother of God, which concludes the Octave of Holy Christmas. The first event is common to all, the second concerns believers. Their intersection confers a special character upon this evening celebration, in a particular spiritual atmosphere that is conducive to reflection.
The first, most evocative, theme is linked to the dimension of time.
In the last hours of every solar year we participate in some worldly "rites" which in the contemporary context are mainly marked by amusement and often lived as an evasion from reality, as it were, to exorcise the negative aspects and propitiate improbable good luck. How different the attitude of the Christian Community must be!
The Church is called to live these hours, making the Virgin Mary's sentiments her own. With her, the Church is invited to keep her gaze fixed on the Infant Jesus, the new Sun rising on the horizon of humanity and, comforted by his light, to take care to present to him "the joy and the hope, the grief and the anguish of the people of our time, especially of those who are poor or afflicted" (Gaudium et Spes GS 1).
Consequently, two different evaluations of the dimension of "time" confront each other, one quantitative and the other qualitative.
On the one hand, the solar cycle with its rhythms; on the other, what St Paul called the "fullness of time" (cf. Ga 4,4), that is, the culminating moment of the history of the universe and of the human race when the Son of God was born in the world. The time of the promises was fulfilled and, when Mary's pregnancy reached its term, "the earth", a Psalm says, "yielded its increase" (Ps 67,7 : 6)
The coming of the Messiah, foretold by the Prophets, is qualitatively the most important event of all history, on which it confers its ultimate and full meaning. It is not historical and political coordinates that condition God's choice, but on the contrary, the event of the Incarnation that "fills" history with value and meaning.
We, who come 2,000 years after that event, can affirm this, so to speak, also a posteriori, after having known the whole life of Jesus, until his death and Resurrection. We are witnesses at the same time of his glory and his humility, of the immense value of his coming and of God's infinite respect for us human beings and for our history.
He did not fill time by pouring himself into it from on high, but "from within", making himself a tiny seed to lead humanity to its full maturation.
God's style required a long period of preparation to reach from Abraham to Jesus Christ, and after the Messiah's coming, history did not end but continued its course, apparently the same but in reality visited by God and oriented to the Lord's second and definitive Coming at the end of time. We might say that Mary's Motherhood is a real symbol and sacrament of all this, an event at the same time human and divine.
In the passage from the Letter to the Galatians that we have just heard, St Paul said: "God sent forth his Son, born of woman" (Ga 4,4). Origen commented: "Note well that he did not say, "born by means of a woman' but "born of a woman'" (Comment on the Letter to the Galatians, PG 14, 1298).
This acute observation of the great exegete and ecclesiastical writer is important: in fact, if the Son of God had been born only "by means of" a woman, he would not truly have taken on our humanity, something which instead he did by taking flesh "of" Mary. Mary's motherhood, therefore, is true and fully human.
The fundamental truth about Jesus as a divine Person who fully assumed our human nature is condensed in the phrase: "God sent forth his Son born of woman". He is the Son of God, he is generated by God and at the same time he is the son of a woman, Mary. He comes from her. He is of God and of Mary.
For this reason one can and must call the Mother of Jesus the Mother of God. This title, rendered in Greek as Theotokos, probably appeared for the first time in the very region of Alexandria, Egypt, precisely where Origen lived in the first half of the third century. However, she was dogmatically defined as such only two centuries later, in 431 by the Council of Ephesus, a city to which I had the joy of going on pilgrimage a month ago during my Apostolic Visit to Turkey.
Indeed, thinking back to that unforgettable Visit, how could I fail to express all my filial gratitude to the Holy Mother of God for the special protection which she granted to me in those days of grace?
Theotokos, Mother of God: every time we recite the Hail Mary we address the Virgin with this title, imploring her to pray "for us sinners".
At the end of a year, we feel a special need to call on the motherly intercession of Mary Most Holy for the city of Rome, for Italy, for Europe and for the whole world. Let us entrust to Mary, who is the Mother of Mercy incarnate, particularly those situations to which the Lord's grace alone can bring peace, comfort and justice.
The Virgin heard the Angel announcing her divine Motherhood say to her: "With God nothing will be impossible" (Lc 1,37). Mary believed and for this reason she is blessed (cf. Lc 1,45). What is impossible to man becomes possible to the one who believes (cf. Mc 9,23).
Thus, as 2006 draws to a close and the dawn of 2007 can already be glimpsed, let us ask the Mother of God to obtain for us the gift of a mature faith: a faith that we would like to resemble hers as far as possible, a clear, genuine, humble and at the same time courageous faith, steeped in hope and enthusiasm for the Kingdom of God, a faith devoid of all fatalism and wholly set on cooperating with the divine will in full and joyful obedience and with the absolute certainty that God wants nothing but love and life, always and for everyone.
Obtain for us, O Mary, an authentic, pure faith. May you always be thanked and blessed, Holy Mother of God! Amen!
Dear Brothers and Sisters,
As in a mosaic, today's liturgy contemplates different events and messianic situations, but attention is especially focused on Mary, Mother of God. Eight days after Jesus' birth, we commemorate the Mother, the Theotokos, the one who gave birth to the Child who is King of Heaven and earth for ever (cf. Entrance Antiphon; Sedulius).
The liturgy today meditates on the Word made man and repeats that he is born of the Virgin. It reflects on the circumcision of Jesus as a rite of admission to the community and contemplates God who, by means of Mary, gave his Only-Begotten Son to lead the "new people". It recalls the name given to the Messiah and listens to it spoken with tender sweetness by his Mother. It invokes peace for the world, Christ's peace, and does so through Mary, Mediatrix and Cooperator of Christ (cf. Lumen Gentium LG 60-61).
We are beginning a new solar year which is a further period of time offered to us by divine Providence in the context of the salvation inaugurated by Christ. But did not the eternal Word enter time precisely through Mary? In the Second Reading we have just listened to, the Apostle Paul recalls this by saying that Jesus was born "of woman" (Ga 4,4).
In today's liturgy the figure of Mary, true Mother of Jesus, God-man, stands out. Thus, today's Solemnity is not celebrating an abstract idea but a mystery and an historic event: Jesus Christ, a divine Person, is born of the Virgin Mary who is his Mother in the truest sense.
Today too, Mary's virginity is highlighted, in addition to her motherhood. These are two prerogatives that are always proclaimed together, inseparably, because they complement and qualify each other. Mary is Mother, but a Virgin Mother; Mary is a virgin, but a Mother Virgin. If either of these aspects is ignored, the mystery of Mary as the Gospels present her to us, cannot be properly understood.
As Mother of Christ, Mary is also Mother of the Church, which my venerable Predecessor, the Servant of God Paul VI chose to proclaim on 21 November 1964 at the Second Vatican Council. Lastly, Mary is the Spiritual Mother of all humanity, because Jesus on the Cross shed his blood for all of us and from the Cross he entrusted us all to her maternal care.
Let us begin this new year, therefore, by looking at Mary whom we received from God's hands as a precious "talent" to be made fruitful, a providential opportunity to contribute to bringing about the Kingdom of God.
In this atmosphere of prayer and gratitude to the Lord for the gift of a new year, I am pleased to address my respectful thoughts to the distinguished Ambassadors of the Diplomatic Corps accredited to the Holy See who have desired to take part in today's solemn Celebration.
I cordially greet Cardinal Tarcisio Bertone, my Secretary of State. I greet Cardinal Renato Raffaele Martino and the members of the Pontifical Council for Justice and Peace and express to them my deep gratitude for the commitment with which they daily promote these values, so fundamental to social life.
For this World Day of Peace, I addressed the customary Message to the Governors and Leaders of Nations, as well as to all men and women of good will. Its theme this year is: The human person, the heart of peace.
I am deeply convinced that "respect for the person promotes peace and that, in building peace, the foundations are laid for an authentic integral humanism" (Message for World Peace Day, 1 January 2007, n. 1).
This commitment is especially incumbent on every Christian who is called "to be committed to tireless peace-making and strenuous defence of the dignity of the human person and his inalienable rights" (Message, n. 16). Precisely because he is created in the image and likeness of God (cf. Gn 1,27), every human individual without distinction of race, culture or religion, as a person is clothed in God's same dignity. For this reason he should be respected, nor can any reason ever justify an arbitrary use of him, as if he were an object.
In the face of the threats to peace that are unfortunately ever present, the situations of injustice and violence that persist in various areas of the earth and the continuing armed conflicts often overlooked by the majority of public opinion, as well as the danger of terrorism that clouds the serenity of peoples, it is becoming more necessary than ever to work for peace together. This, as I recalled in my Message, is "both gift and task" (n. 3): a gift to implore with prayer and a task to be carried out with courage, never tiring.
The Gospel narrative we have heard portrays the scene of the shepherds of Bethlehem, who after hearing the Angel's announcement go to the grotto to worship the Child (cf. Lc 2,16). Should we not look again at the dramatic situation marking the very Land in which Jesus was born? How can we not entreat God with insistent prayers for the day of peace to arrive as soon as possible in that region too, the day on which the current conflict that has lasted far too long will be resolved?
If a peace agreement is to endure, it must be based on respect for the dignity and rights of every person. I express to the representatives of the nations present here my hope that the International Community will muster its forces so that a world may be built in God's Name in which the essential human rights are respected by all. For this to happen, people must recognize that these rights are not only based on human agreements but "on man's very nature and his inalienable dignity as a person created by God" (Message, n. 13).
Indeed, were the constitutive elements of human dignity entrusted to changeable human opinions, even solemnly proclaimed human rights would end by being weakened and variously interpreted. "Consequently, it is important for international agencies not to lose sight of the natural foundation of human rights. This would enable them to avoid the risk, unfortunately ever-present, of sliding towards a merely positivistic interpretation of those rights" (ibid.).
"The Lord bless you and keep you... lift up his countenance upon you, and give you peace" (Nb 6,24 Nb 24,26). This is the formula of the Blessing we heard in the First Reading, taken from the Book of Numbers. The Lord's Name is repeated in it three times. This gives one an idea of the intensity and power of the Blessing, whose last word is "peace".
The biblical term shalom, which we translate as "peace", implies that accumulation of good things in which consists the "salvation" brought by Christ, the Messiah announced by the Prophets. We Christians therefore recognize him as the Prince of Peace. He became a man and was born in a grotto in Bethlehem to bring peace to people of good will, to all who welcome him with faith and love.
Thus, peace is truly the gift and commitment of Christmas: the gift that must be accepted with humble docility and constantly invoked with prayerful trust, the task that makes every person of good will a "channel of peace".
Let us ask Mary, Mother of God, to help us to welcome her Son and, in him, true peace. Let us ask her to sharpen our perception so that we may recognize in the face of every human person, the Face of Christ, the heart of peace!
Dear Brothers and Sisters,
We celebrate with joy the Solemnity of the Epiphany, the "manifestation" of Christ to the peoples who are represented by the Magi, mysterious figures who came from the East. We celebrate Christ, the destination of the pilgrimage of peoples in search of salvation.
In the First Reading we listened to the Prophet, inspired by God, to contemplate Jerusalem as a beacon of light which guides all the peoples on their journey through the darkness and fog of the earth.
The glory of the Lord shines on the holy City and attracts first of all his own children, displaced and dispersed, but also, at the same time, the pagan nations who come to Zion from all sides as to a common homeland, enriching it with their goods (cf. Is 60,1-6).
The Second Reading presents what the Apostle Paul wrote to the Ephesians, that is, through God's loving designs the convergence of Jews and Gentiles in the one Church of Christ was "the mystery" made manifest in the fullness of time, the "grace" of which God had made him steward (cf. Ep 3,2-3 Ep 3,5-6).
In a little while we will say in the Preface: "Today, you revealed in Christ your eternal plan of salvation and showed him as the light of all peoples".
Twenty centuries have passed since that mystery was revealed and brought about in Christ, but it has not yet reached fulfilment. My beloved Predecessor, John Paul II, began his Encyclical on the Church's mission by writing: "As the second Millennium after Christ's Coming draws to an end, an overall view of the human race shows that this mission is still only beginning" (Redemptoris Missio RMi 1).
Several spontaneous questions arise: in what sense is Christ still the lumen gentium, the Light of the peoples, today? What point - if one can so describe it - has the universal journey of the peoples toward God reached? Is it in a phase of progress or of regression? And further: who are the Magi today? How, thinking of today's world, should we interpret these mysterious figures of the Gospel?
To answer these questions, I would like to return to what the Fathers of the Second Vatican Council said in this regard. And I am pleased to add that immediately after the Council, the Servant of God, Paul VI, exactly 40 years ago on precisely 26 March 1967, dedicated to the development of the peoples his Encyclical Populorum Progressio.
The whole of the Second Vatican Council was truly stirred by the longing to proclaim Christ, the Light of the world, to contemporary humanity. In the heart of the Church, from the summit of her hierarchy, emerged the impelling desire, awakened by the Spirit, for a new epiphany of Christ in the world, a world that the modern epoch had profoundly transformed and that, for the first time in history, found itself facing the challenge of a global civilization in which the centre could no longer be Europe or even what we call the West and the North of the world.
The need to work out a new world political and economic order was emerging but, at the same time and above all, one that would be both spiritual and cultural, that is, a renewed humanism.
This observation became more and more obvious: a new world economic and political order cannot work unless there is a spiritual renewal, unless we can once again draw close to God and find God in our midst.
Before the Second Vatican Council, the enlightened minds of Christian thinkers had already intuited and faced this epochal challenge.
Well, at the beginning of the third millennium, we find ourselves in the midst of this phase of human history that now focuses on the word "globalization".
Moreover, we realize today how easy it is to lose sight of the terms of this same challenge, precisely because we are involved in it: this risk is heavily reinforced by the vast expansion of the mass media. Although, on the one hand, the media increase information indefinitely, on the other, they seem to weaken our capacity for critical synthesis.
Today's Solemnity can offer us this perspective, based on the manifestation of a God who revealed himself in history as the Light of the world to guide humanity and lead it at last into the Promised Land where freedom, justice and peace reign. And we see more and more clearly that on our own we cannot foster justice and peace unless the light of a God who shows us his Face is revealed to us, a God who appears to us in the manger of Bethlehem, who appears to us on the Cross.
Who then are the "Magi" of today, and what point has their "journey" and our "journey" reached?
Dear brothers and sisters, let us return to that special moment of grace, the conclusion of the Second Vatican Council on 8 December 1965, when the Council Fathers addressed certain "Messages" to all humanity.
The first was addressed "To Rulers" and the second, "To Men of Thought and Science". These are two categories of people who, in a certain way, we can see portrayed in the evangelical figures of the Magi.
I would then like to add a third category, to which the Council did not address a message but which was very present in its attention in the conciliar Decree Nostra Aetate. I am referring to the spiritual leaders of the great non-Christian religions. Two thousand years later, we can thus recognize in the figures of the Magi a sort of prefiguration of these three constitutive dimensions of modern humanism: the political, scientific and religious dimensions.
The Epiphany shows them to us in a state of "pilgrimage", that is, in a movement of seeking, often somewhat confused, whose point of arrival, in short, is Christ, even if the star is sometimes hidden.
At the same time, the Epiphany shows to us God who in turn is on pilgrimage, a pilgrimage to man. There is not only the pilgrimage of man towards God; God himself has set out towards us: who is Jesus, in fact, if not God who has, so to speak, come out of himself to meet humanity? It was out of love that he made himself history in our history; out of love that he came to bring us the seed of new life (cf. Jn 3,3-6) and sow it in the furrows of our earth so that it might sprout, flower and bear fruit.
Today, I would like to make my own those Messages of the Council which have lost nothing of their timeliness. For instance, one reads in the Message addressed to Rulers: "Your task is to be in the world the promoters of order and peace among men. But never forget this: It is God, the living and true God, who is the Father of men. And it is Christ, his eternal Son, who came to make this known to us and to teach us that we are all brothers. He it is who is the great artisan of order and peace on earth, for he it is who guides human history and who alone can incline hearts to renounce those evil passions which beget war and misfortune".
How can we fail to recognize in these words of the Council Fathers the luminous trail of a journey which alone can transform the history of the nations and the world?
And further, in the "Message to Men of Thought and Science" we read: "Continue your search without tiring and without ever despairing of the truth", and this, in fact, is the great danger: losing interest in the truth and seeking only action, efficiency and pragmatism! "Recall the words of one of your great friends, St Augustine: "Let us seek with the desire to find, and find with the desire to seek still more'. Happy are those who, while possessing the truth, search more earnestly for it in order to renew it, deepen it and transmit it to others. Happy also are those who, not having found it, are working toward it with a sincere heart. May they seek the light of tomorrow with the light of today until they reach the fullness of light".
This was said in these two Council Messages. Today, it is more necessary than ever to flank the leaders of nations and researchers and scientists with the leaders of the great non-Christian religious traditions, inviting them to face one another with the light of Christ, who came not to abolish but to bring to fulfilment what God's hand has written in the religious history of civilization, especially in the "great souls" who helped to build up humanity with their wisdom and example of virtue.
Christ is light, and light cannot darken but can only illuminate, brighten, reveal. No one, therefore, should be afraid of Christ and his message! And if, down through history, Christians as limited people and sinners have sometimes betrayed him by their behaviour, this makes it even clearer that the light is Christ and that the Church reflects it only by remaining united to him.
"We have seen his star in the East, and have come to adore the Lord" (Gospel acclamation, cf. Mt 2,2).
What amazes us each time when we listen to these words of the Magi is that they prostrated themselves before a simple baby in his mother's arms, not in the setting of a royal palace but, on the contrary, in the poverty of a stable in Bethlehem (cf. Mt 2,11).
How was this possible? What convinced the Magi that the Child was "the King of the Jews" and the King of the peoples? There is no doubt that they were persuaded by the sign of the star that they had seen "in its rising" and which had come to rest precisely over the place where the Child was found (cf. Mt 2,9). But even the star would not have sufficed had the Magi not been people inwardly open to the truth.
In comparison with King Herod, beset with his interests of power and riches, the Magi were directed toward the goal of their quest and when they found it, although they were cultured men, they behaved like the shepherds of Bethlehem: they recognized the sign and adored the Child, offering him the precious and symbolic gifts that they had brought with them.
Dear brothers and sisters, let us too pause in spirit to contemplate the image of the adoration of the Magi. It contains a demanding and ever timely message. It is demanding and ever timely, first of all for the Church, which, reflected in Mary, is called to show to mankind Jesus, nothing but Jesus.
Indeed, he is the All and the Church exists solely to remain united to him and to make him known to the world. May the Mother of the Incarnate Word help us to be docile disciples of her Son, the Light of the nations!
The example of the Magi of that time is also an invitation to the Magi of today to open their minds and hearts to Christ and to offer him the gifts of their research. I would like to repeat to them, and to all the people of our time: do not be afraid of Christ's light! His light is the splendour of the truth. Let yourselves be enlightened by him, all peoples of the earth; let yourselves be enveloped by his love and you will find the way of peace. So may it be.
Benedict XVI Homilies 24126