Benedict XVI Homilies 15082
Dear Brothers and Sisters,
On 1 November 1950, Venerable Pope Pius XII proclaimed as Dogma that the Virgin Mary “having completed the course of her earthly life, was assumed body and soul into heavenly glory”. This truth of faith was known by Tradition, was affirmed by the Fathers of the Church, and was a particularly important aspect in the veneration of the Mother of Christ. Precisely this devotional element, so to speak, was the driving force behind the formulation of this Dogma. The Dogma appears as an act of praise and exaltation of the Holy Virgin. It also emerges from the text of the Apostolic Constitution, where it affirms that the Dogma is proclaimed for “the honour of her Son... for the increase of the glory of that same august Mother, and for the joy and exultation of the entire Church”. What was already celebrated in the veneration and devotion of the People of God as the highest and most permanent glorification of Mary was thus expressed in the form of a dogmas; the act of the proclamation of the Assumption was presented almost as a liturgy of faith. And in the Gospel which we have just heard, Mary herself prophetically pronounces a few words that orientate us in this perspective. She says: “For behold, henceforth all generations will call me blessed” (Lc 1,48). It is a prophecy for the whole history of the Church. These words of the Magnificat, recorded by St Luke, indicate that praising the Blessed Virgin, Mother of God, intimately united to Christ her Son, regards the Church of all ages and of all places. The fact that the Evangelist noted these words presupposes that the glorification of Mary was already present in the time of St Luke and he considered it to be a duty and a commitment of the Christian community for all generations. Mary’s words tell us that it is a duty of the Church to remember the greatness of Our Lady for the faith. This Solemnity is an invitation to praise God, and to look upon the greatness of Our Lady, for we know who God is in the faces of those who belong to him.
But why is Mary glorified by her Assumption into Heaven? St Luke, as we have heard, sees the roots of the exaltation and praise of Mary in Elizabeth’s words: “Blessed is she who believed” (Lc 1,45). And the Magnificat, this canticle to God, alive and active in history is a hymn of faith and love, which springs from the heart of the Virgin.
She lived with exemplary fidelity and kept in the inmost depths of her heart the words of God to his people, the promises he made to Abraham, Isaac and Jacob, making them the content of her prayer: the Word of God in the Magnificat became the word of Mary, the lamp for her journey, thus preparing her to receive even in her womb the Word of God made flesh. Today’s Gospel passage recalls this presence of God in history and in the unfolding of events; in particular, there is a reference to the Second Book of Samuel Chapter Six (6:1-15), in which David moves the Holy Ark of the Covenant. The comparison is clear to the Evangelist: Mary expecting the birth of her Son Jesus is the Holy Ark that contains the presence of God, a presence that is a source of consolation, of total joy. John, in fact, leaps in Elizabeth’s womb, just as David danced before the Ark. Mary is the “visit” of God that creates joy. Zechariah, in his song of praise says explicitly: “Blessed be the Lord God of Israel, for he has visited and redeemed his people” (Lc 1,68). The house of Zechariah experienced the visit of God by the unexpected birth of John the Baptist, but above all by the presence of Mary, who bore within her womb the Son of God.
But now let us ask ourselves: how does the Assumption of Mary help our journey? The first answer is: in the Assumption we see that in God there is room for man, God himself is the house with many rooms of which Jesus speaks (cf. Jn 14,2); God is man’s home, in God there is God’s space. And Mary, by uniting herself, united to God, does not distance herself from us. She does not go to an unknown galaxy, but whoever approaches God comes closer, for God is close to us all; and Mary, united to God, shares in the presence of God, is so close to us, to each one of us.
There is a beautiful passage from St Gregory the Great on St Benedict that we can apply to Mary too. St Gregory the Great says that the heart of St Benedict expanded so much that all creation could enter it. This is even truer of Mary: Mary, totally united to God, has a heart so big that all creation can enter this heart, and the ex-votos in every part of the earth show it. Mary is close, she can hear us, she can help us, she is close to everyone of us. In God there is room for man and God is close, and Mary, united to God, is very close; she has a heart as great as the heart of God.
But there is also another aspect: in God not only is there room for man; in man there is room for God. This too we see in Mary, the Holy Ark who bears the presence of God. In us there is space for God and this presence of God in us, so important for bringing light to the world with all its sadness, with its problems. This presence is realized in the faith: in the faith we open the doors of our existence so that God may enter us, so that God can be the power that gives life and a path to our existence. In us there is room, let us open ourselves like Mary opened herself, saying: “Let your will be done, I am the servant of the Lord”. By opening ourselves to God, we lose nothing. On the contrary, our life becomes rich and great.
And so, faith and hope and love are combined. Today there is much discussion on a better world to be awaited: it would be our hope. If and when this better world comes, we do not know, I do not know. What is certain is that a world which distances itself from God does not become better but worse. Only God’s presence can guarantee a good world. Let us leave it at that.
One thing, one hope is certain: God expects us, waits for us, we do not go out into a void, we are expected. God is expecting us and on going to that other world we find the goodness of the Mother, we find our loved ones, we find eternal Love. God is waiting for us: this is our great joy and the great hope that is born from this Feast. Mary visits us, and she is the joy of our life and joy is hope.
What is there to say then? A great heart, the presence of God in the world, room for God within us and room for us in God, hope, being expected: this is the symphony of this Feast, the instruction that meditating on this Solemnity gives us. Mary is the dawn and the splendour of the Church triumphant; she is the consolation and the hope of people still on the journey, it says in today’s Preface.
Let us entrust ourselves to her Motherly intercession, that she may obtain that he strengthen our faith in eternal life; may she help us to live the best way the time that God has given us with hope. May it be a Christian hope, that is not only nostalgia for Heaven, but a living and active desire for God who is here in the world, a desire for God that makes us tireless pilgrims, nourishing in us the courage and the power of faith, which at the same time is the courage and the power of love. Amen.
Dear Brothers and Sisters,
The words of Cardinal Schönborn’s exegesis, three years ago, of this Gospel passage still resonate within me: the mysterious correlation of the intimate and the exterior are what makes man impure, that which contaminates him and what is pure. Therefore, today I do not wish to comment on this same Gospel passage, or I will only touch upon it. I will try instead to say a word on the two Readings.
In Deuteronomy we see the “joy of the law”: law not as a constraint, as something that takes from us our freedom, but as a present and a gift. When other nations look at this great people — as the Letter says, as Moses says — they will say: What wise people! They will admire the wisdom of this people, the justice of the law and the closeness of God who is at their side and answers them when called upon. This is the humble joy of Israel: to receive a gift from God. This is different from triumphalism, from the pride that comes from ourselves: Israel is not proud of her law like Rome may have been of the Roman Law that it gave to humanity, perhaps like France of the Napoleonic Code, like Prussia of the “Preussisches Landrecht”, etc. — legislation we all recognize. But Israel knows: this law was not made by her, it was not the fruit of her genius, it was a gift. God showed them what the law was. God gave them wisdom. The law is wisdom. Wisdom is the art of being human, the art of being able to live well and of being able to die well. And one can live and die well only when the truth has been received and shows us the way: to be grateful for the gift that we did not invent, but that we were given, and to live in wisdom; to learn, thanks to the gift of God, how to be human in the right way.
The Gospel shows us, however, that there is also a danger — as it says right at the beginning of today’s passage from Deuteronomy: “Do not add anything and do not take anything away”. It teaches us that with the passing of time applications, works, and human customs have been added to this gift from God that increasingly hide what is proper to the wisdom given by God, so as to become true bondage that needs to be broken, or to lead us to presumption: we invented it!
But let us now turn to ourselves, to the Church. According to our faith, in deed, the Church is the Israel made universal, in which all become, through the Lord, children of Abraham; Israel has become universal, in it the essential nucleus of the law endures, free from the contingencies of time and people. This nucleus is simply Christ himself, the love of God for us and our love for him and for all men. He is the living Torah, God’s gift to us, in whom we now receive all the wisdom of God. In being united to Christ, in the “co-journey” and “co-life” with him, we ourselves learn how to be upright men, we receive the wisdom that is truth, we know how to live and to die, because he is the Life and the Truth.
It is fitting, then, for the Church, as for Israel, to be full of gratitude and joy. “What people can say that God is so close to them? What people have received this gift?”. We did not make it; it was given to us. Joy and gratitude for the fact that we can know that we have received the wisdom to live well, that it is what should distinguish the Christian. In fact, in early Christianity it was like this: being free from the shadow of groping along in ignorance — what am I? why am I? how should I move forward? — being made free, being in the light, in the fullness of the truth. This was the fundamental awareness. A gratitude that radiated around and united people in the Church of Jesus Christ.
But even in the Church there is the same phenomenon: human elements are added and they lead either to presumption, the so-called triumphalism of praising self rather than God, or to bondage, which needs to be removed, broken and smashed. What must we do? What must we say? I think that we are precisely at that impasse in which we see in the Church only what we ourselves have made, and our joy in the faith is marred; that we no longer believe and no longer dare to say: he has shown us who the truth is, what the truth is; he has shown us what man is; he has given us the law for an upright life. We are concerned only with praising ourselves and we fear being bound by rules that hinder our freedom and the newness of life.
If we read today, for example, in the Letter of James: “You were made in the word and in the truth”, which of us would dare to rejoice in the truth that we have been given? The question immediately arises: but how can one have the truth? This is intolerance! Today the idea of truth and that of intolerance are almost completely fused, and so we no longer dare to believe in the truth or to speak of the truth. It seems to be far away, it seems something better not to refer to. No one can say: I have the truth — this is the objection raised — and, rightly so, no one can have the truth. It is the truth that possesses us, it is a living thing! We do not possess it but are held by it. Only if we allow ourselves to be guided and moved by the truth, do we remain in it. Only if we are, with it and in it, pilgrims of truth, then it is in us and for us. I think that we need to learn anew about “not-having-the-truth”. Just as no one can say: I have children — they are not our possession, they are a gift, and as a gift from God, they are given to us as a responsibility — so we cannot say: I have the truth, but the truth came to us and impels us. We must learn to be moved and led by it. And then it will shine again: if the truth itself leads us and penetrates us.
Dear friends, let us ask the Lord to give us this gift. St James tells us today in the Reading: you must not limit yourselves to hearing the Word, you must put it into practice. This is a warning about the intellectualization of the faith and of theology. It is one of my fears at this time, when I read so many intellectual things: they become an intellectual game in which “we pass each other the ball”, in which everything is an intellectual sphere that does not penetrate and form our lives, and, thus, does not lead us to the truth. I think that these words of St James are directed to us theologians: do not just listen, do not just intellectualize — be doers, let yourself be formed by the truth, let yourself be led by it! Let us pray to the Lord that this may happen, and that like this the truth may have power over us, and acquire power in the world through us.
The Church has set the words of Deuteronomy — “Where is there a people to whom God is so close as our God is close to us, every time we invoke him?” — at the centre of the Divine Office of Corpus Christi, and gave it new meaning: where is there a people to whom God is as close as our God is to us? In the Eucharist this has become the full reality. It is of course not merely an exterior aspect: someone can stand near the tabernacle and, at the same time, be far from the living God. What matters is inner closeness! God came so close to us that he himself became a man: this should disconcert and surprise us again and again! He is so close that he is one of us. He knows the human being, he knows the “feeling” of the human being, he knows it from within; he has experienced all its joys and all its suffering. As a man, he is close to me, close “within earshot” — so close that he hears me and I am aware: He hears me and answers me, even though perhaps not quite as I imagined.
Let us be filled again with this joy: where is there a people to whom God is so close as our God is to us? So close that he is one of us, touches me from within. Yes, he enters me in the holy Eucharist. A bewildering thought. On this process, St Bonaventure once used in his communion prayers a formula that shakes, almost frightens, one. He said: my Lord, how did you ever think of entering the dirty latrine of my body? Yes, he enters into our misery, he does it knowingly and in order to penetrate us, to clean us and to renew us, so that, through us, in us, the truth may be in the world and bring salvation. Let us ask the Lord forgiveness for our indifference, for our misery that makes us think only of ourselves, for our selfishness that does not seek the truth but follows habit, and that perhaps often makes Christianity resemble a mere system of habits. Let us ask that he come with power into our souls, that he be present in us and through us — and that in this way joy may be born in us again: God is here, and loves me. He is our salvation! Amen.
Dear Brothers and Sisters,
“Blessed be God, the Father of our Lord Jesus Christ!” (Ep 1,3). Blessed be God on this day when I have the joy of being here with you, in Lebanon, to consign to the Bishops of the region my Post-Synodal Apostolic Exhortation Ecclesia in Medio Oriente! I offer heartfelt thanks to His Beatitude Bechara Boutros Raï for his kind words of welcome. I greet the other Patriarchs and Bishops of the Eastern Churches, the Latin Bishops of the neighbouring regions, and the Cardinals and Bishops who have come from other countries. I greet all of you with great affection, dear brothers and sisters from Lebanon and from throughout this beloved region of the Middle East, as you join with the Successor of Peter in celebrating Jesus Christ crucified, dead and risen. My respectful greeting goes also to the President of the Republic, to the Lebanese authorities, and to the leaders and followers of the other religious traditions who have elected to be present this morning.
On this Sunday when the Gospel asks us about the true identity of Jesus, we find ourselves transported with the disciples to the road leading to the villages around Caesarea Philippi. Jesus asks them: “Who do you say that I am?” (Mc 8,29). The moment he chose to ask this question is not insignificant. Jesus was facing a decisive turning-point in his life. He was going up to Jerusalem, to the place where the central events of our salvation would take place: his crucifixion and resurrection. In Jerusalem too, following these events, the Church would be born. And at this decisive moment, Jesus first asks his disciples: “Who do men say that I am?” (Mc 8,27). They give very different answers: John the Baptist, Elijah, one of the prophets! Today, as down the centuries, those who encounter Jesus along their own way give their own answers. These are approaches which can be helpful in finding the way to truth. But while not necessarily false, they remain insufficient, for they do not go to the heart of who Jesus is. Only those willing to follow him on his path, to live in fellowship with him in the community of his disciples, can truly know who he is. Finally, Peter, who had dwelt with Jesus for some time, gives his answer: “You are the Christ” (Mc 8,29). It is the right answer, of course, but it is still not enough, since Jesus feels the need to clarify it. He realizes that people could use this answer to advance agendas which are not his, to raise false temporal hopes in his regard. He does not let himself be confined to the attributes of the human saviour which many were expecting.
By telling his disciples that he must suffer and be put to death, and then rise again, Jesus wants to make them understand his true identity. He is a Messiah who suffers, a Messiah who serves, and not some triumphant political saviour. He is the Servant who obeys his Father’s will, even to giving up his life. This had already been foretold by the prophet Isaiah in today’s first reading. Jesus thus contradicts the expectations of many. What he says is shocking and disturbing. We can understand the reaction of Peter who rebukes him, refusing to accept that his Master should suffer and die! Jesus is stern with Peter; he makes him realize that anyone who would be his disciple must become a servant, just as he became Servant.
Following Jesus means taking up one’s cross and walking in his footsteps, along a difficult path which leads not to earthly power or glory but, if necessary, to self-abandonment, to losing one’s life for Christ and the Gospel in order to save it. We are assured that this is the way to the resurrection, to true and definitive life with God. Choosing to walk in the footsteps of Jesus Christ, who made himself the Servant of all, requires drawing ever closer to him, attentively listening to his word and drawing from it the inspiration for all that we do. In promulgating the Year of Faith, which is due to begin next 11 October, I wanted each member of the faithful to renew his or her commitment to undertaking this path of sincere conversion. Throughout this Year, then, I strongly encourage you to reflect more deeply on the faith, to appropriate it ever more consciously and to grow in fidelity to Christ Jesus and his Gospel.
Brothers and sisters, the path on which Jesus wishes to guide us is a path of hope for all. Jesus’ glory was revealed at the very time when, in his humanity, he seemed weakest, particularly through the incarnation and on the cross. This is how God shows his love; he becomes our servant and gives himself to us. Is this not an amazing mystery, one which is at times difficult to accept? The Apostle Peter himself would only come to understand it later.
In today’s second reading, Saint James tells us to what extent our walking in the footsteps of Jesus, if it is to be authentic, demands concrete actions. “I, by my works, will show you my faith” (Jc 2,18). It is an imperative task of the Church to serve and of Christians to be true servants in the image of Jesus. Service is a foundational element of the identity of Christ’s followers (cf. Jn 13,15-17). The vocation of the Church and of each Christian is to serve others, as the Lord himself did, freely and impartially. Consequently, in a world where violence constantly leaves behind its grim trail of death and destruction, to serve justice and peace is urgently necessary for building a fraternal society, for building fellowship! Dear brothers and sisters, I pray in particular that the Lord will grant to this region of the Middle East servants of peace and reconciliation, so that all people can live in peace and with dignity. This is an essential testimony which Christians must render here, in cooperation with all people of good will. I appeal to all of you to be peacemakers, wherever you find yourselves.
Service must also be at the heart of the life of the Christian community itself. Every ministry, every position of responsibility in the Church, is first and foremost a service to God and to our brothers and sisters. This is the spirit which should guide the baptized among themselves, and find particular expression in an effective commitment to serving the poor, the outcast and the suffering, so that the inalienable dignity of each person may be safeguarded.
Dear brothers and sisters who are suffering physically or spiritually, your sufferings are not in vain! Christ the Servant wished to be close to the suffering. He is always close to you. Along your own path, may you always find brothers and sisters who are concrete signs of his loving presence which will never forsake you! Remain ever hopeful because of Christ!
And may all of you, my brothers and sisters who have come to take part in this celebration, strive to be ever more fully conformed to the Lord Jesus, who became the Servant of all for the life of the world. May God bless Lebanon; may he bless all the peoples of this beloved region of the Middle East, and may he grant them the gift of his peace. Amen.
Our Lady of Loreto Square, Loreto
Dear Brother Bishops,
Dear Brothers and Sisters,
On 4 October 1962, Blessed John XXIII came as a pilgrim to this Shrine to entrust to the Virgin Mary the Second Vatican Ecumenical Council, due to begin a week later. On that occasion, with deep filial devotion to the Mother of God, he addressed her in these words: “Again today, and in the name of the entire episcopate, I ask you, sweetest Mother, as Help of Bishops, to intercede for me as Bishop of Rome and for all the bishops of the world, to obtain for us the grace to enter the Council Hall of Saint Peter’s Basilica, as the Apostles and the first disciples of Jesus entered the Upper Room: with one heart, one heartbeat of love for Christ and for souls, with one purpose only, to live and to sacrifice ourselves for the salvation of individuals and peoples. Thus, by your maternal intercession, in the years and the centuries to come, may it be said that the grace of God prepared, accompanied and crowned the twenty-first Ecumenical Council, filling all the children of the holy Church with a new fervour, a new impulse to generosity, and a renewed firmness of purpose” (AAS 54 , 727).
Fifty years on, having been called by divine Providence to succeed that unforgettable Pope to the See of Peter, I too have come on pilgrimage to entrust to the Mother of God two important ecclesial initiatives: the Year of Faith, which will begin in a week, on 11 October, on the fiftieth anniversary of the opening of the Second Vatican Council, and the Ordinary General Assembly of the Synod of Bishops, which I have convened this October with the theme “The New Evangelization for the Transmission of the Christian Faith”. Dear friends, to all of you I offer my most cordial greetings. I thank the Most Reverend Giovanni Tonucci, Archbishop of Loreto, for his warm words of welcome. I greet the other bishops present, the priests, the Capuchin Fathers, to whom the pastoral care of this shrine is entrusted, and the religious sisters. I also salute Dr Paolo Niccoletti, Mayor of Loreto, thanking him for his courteous words, and I greet the representatives of the government and the civil and military authorities here present. My thanks also go to those who have generously offered their assistance to make my pilgrimage possible.
As I said in my Apostolic Letter announcing the Year of Faith, “I wish to invite my brother bishops from all over the world to join the Successor of Peter, during this time of spiritual grace that the Lord offers us, in recalling the precious gift of faith” (Porta Fidei, 8). It is precisely here at Loreto that we have the opportunity to attend the school of Mary who was called “blessed” because she “believed” (Lc 1,45). This Shrine, built around her earthly home, preserves the memory of the moment when the angel of Lord came to Mary with the great announcement of the Incarnation, and she gave her reply. This humble home is a physical, tangible witness to the greatest event in our history, the Incarnation; the Word became flesh and Mary, the handmaid of the Lord, is the privileged channel through which God came to dwell among us (cf. Jn 1,14). Mary offered her very body; she placed her entire being at the disposal of God’s will, becoming the “place” of his presence, a “place” of dwelling for the Son of God. We are reminded here of the words of the Psalm with which, according to the Letter to the Hebrews, Christ began his earthly life, saying to the Father, “Sacrifices and offering you have not desired, but you have prepared a body for me… Behold, I have come to do your will, O God” (He 10,5 He 10,7). To the Angel who reveals God’s plan for her, Mary replies in similar words: “Behold, I am the handmaid of the Lord; let it be done to me according to your word” (Lc 1,38). The will of Mary coincides with the will of the Son in the Father’s unique project of love and, in her, heaven and earth are united, God the Creator is united to his creature. God becomes man, and Mary becomes a “living house” for the Lord, a temple where the Most High dwells. Here at Loreto fifty years ago, Blessed John XXIII issued an invitation to contemplate this mystery, to “reflect on that union of heaven and earth, which is the purpose of the Incarnation and Redemption”, and he went on to affirm that the aim of the Council itself was to spread ever wider the beneficent impact of the Incarnation and Redemption on all spheres of life (cf. AAS 54 , 724). This invitation resounds today with particular urgency. In the present crisis affecting not only the economy but also many sectors of society, the Incarnation of the Son of God speaks to us of how important man is to God, and God to man. Without God, man ultimately chooses selfishness over solidarity and love, material things over values, having over being. We must return to God, so that man may return to being man. With God, even in difficult times or moments of crisis, there is always a horizon of hope: the Incarnation tells us that we are never alone, that God has come to humanity and that he accompanies us.
The idea of the Son of God dwelling in the “living house”, the temple which is Mary, leads us to another thought: we must recognize that where God dwells, all are “at home”; wherever Christ dwells, his brothers and sisters are no longer strangers. Mary, who is the Mother of Christ, is also our mother, and she open to us the door to her home, she helps us enter into the will of her Son. So it is faith which gives us a home in this world, which brings us together in one family and which makes all of us brothers and sisters. As we contemplate Mary, we must ask if we too wish to be open to the Lord, if we wish to offer our life as his dwelling place; or if we are afraid that the presence of God may somehow place limits on our freedom, if we wish to set aside a part of our life in such a way that it belongs only to us. Yet it is precisely God who liberates our liberty, he frees it from being closed in on itself, from the thirst for power, possessions, and domination; he opens it up to the dimension which completely fulfils it: the gift of self, of love, which in turn becomes service and sharing.
Faith lets us reside, or dwell, but it also lets us walk on the path of life. The Holy House of Loreto contains an important teaching in this respect as well. Its location on a street is well known. At first this might seem strange: after all, a house and a street appear mutually exclusive. In reality, it is precisely here that an unusual message about this House has been preserved. It is not a private house, nor does it belong to a single person or a single family, rather it is an abode open to everyone placed, as it were, on our street. So here in Loreto we find a house which lets us stay, or dwell, and which at the same time lets us continue, or journey, and reminds us that we are pilgrims, that we must always be on the way to another dwelling, towards our final home, the Eternal City, the dwelling place of God and the people he has redeemed (cf. Rev Ap 21,3).
There is one more important point in the Gospel account of the Annunciation which I would like to underline, one which never fails to strike us: God asks for mankind’s “yes”; he has created a free partner in dialogue, from whom he requests a reply in complete liberty. In one of his most celebrated sermons, Saint Bernard of Clairvaux “recreates”, as it were, the scene where God and humanity wait for Mary to say “yes”. Turning to her he begs: “The angel awaits your response, as he must now return to the One who sent him… O Lady, give that reply which the earth, the underworld and the very heavens await. Just as the King and Lord of all wished to behold your beauty, in the same way he earnestly desires your word of consent… Arise, run, open up! Arise with faith, run with your devotion, open up with your consent!” (In laudibus Virginis Matris, Hom. IV,8: Opera omnia, Edit. Cisterc. 4, 1966, p.53f). God asks for Mary’s free consent that he may become man. To be sure, the “yes” of the Virgin is the fruit of divine grace. But grace does not eliminate freedom; on the contrary it creates and sustains it. Faith removes nothing from the human creature, rather it permits his full and final realization.
Dear brothers and sisters, on this pilgrimage in the footsteps of Blessed John XXIII – and which comes, providentially, on the day in which the Church remembers Saint Francis of Assisi, a veritable “living Gospel” – I wish to entrust to the Most Holy Mother of God all the difficulties affecting our world as it seeks serenity and peace, the problems of the many families who look anxiously to the future, the aspirations of young people at the start of their lives, the suffering of those awaiting signs or decisions of solidarity and love. I also wish to place in the hands of the Mother of God this special time of grace for the Church, now opening up before us. Mother of the “yes”, you who heard Jesus, speak to us of him; tell us of your journey, that we may follow him on the path of faith; help us to proclaim him, that each person may welcome him and become the dwelling place of God. Amen!
Benedict XVI Homilies 15082