Benedict XVI Homilies 10112
Dear Brothers and Sisters!
On the first day of the year, the liturgy resounds in the Church throughout the world with the ancient priestly blessing that we heard during today’s first reading: “The Lord bless you and keep you; the Lord make his face to shine upon you, and be gracious to you; the Lord lift up his countenance upon you and give you peace” (Nb 6,24-26). This blessing was entrusted by God, through Moses, to Aaron and his sons, that is, to the priests of the people of Israel. It is a triple blessing filled with light, radiating from the repetition of the name of God, the Lord, and from the image of his face. In fact, in order to be blessed, we have to stand in God’s presence, take his Name upon us and remain in the cone of light that issues from his Face, in a space lit up by his gaze, diffusing grace and peace.
This was the very experience that the shepherds of Bethlehem had, who reappear in today’s Gospel. They had the experience of standing in God’s presence, they received his blessing not in the hall of a majestic palace, in the presence of a great sovereign, but in a stable, before a “babe lying in a manger” (Lc 2,16). From this child, a new light issues forth, shining in the darkness of the night, as we can see in so many paintings depicting Christ’s Nativity. Henceforth, it is from him that blessing comes, from his name – Jesus, meaning “God saves” – and from his human face, in which God, the almighty Lord of heaven and earth, chose to become incarnate, concealing his glory under the veil of our flesh, so as to reveal fully to us his goodness (cf. Tit Tt 3,4).
The first to be swept up by this blessing was Mary the virgin, the spouse of Joseph, chosen by God from the first moment of her existence to be the mother of his incarnate Son. She is the “blessed among women” (Lc 1,42) – in the words of Saint Elizabeth’s greeting. Her whole life was spent in the light of the Lord, within the radius of his name and of the face of God incarnate in Jesus, the “blessed fruit of her womb”. This is how Luke’s Gospel presents her to us: fully intent upon guarding and meditating in her heart upon everything concerning her son Jesus (cf. Lk Lc 2,19). The mystery of her divine motherhood that we celebrate today contains in superabundant measure the gift of grace that all human motherhood bears within it, so much so that the fruitfulness of the womb has always been associated with God’s blessing. The Mother of God is the first of the blessed, and it is she who bears the blessing; she is the woman who received Jesus into herself and brought him forth for the whole human family. In the words of the liturgy: “without losing the glory of virginity, [she] brought forth into the world the eternal light, Jesus Christ our Lord” (Preface I of the Blessed Virgin Mary).
Mary is the mother and model of the Church, who receives the divine Word in faith and offers herself to God as the “good soil” in which he can continue to accomplish his mystery of salvation. The Church also participates in the mystery of divine motherhood, through preaching, which sows the seed of the Gospel throughout the world, and through the sacraments, which communicate grace and divine life to men. The Church exercises her motherhood especially in the sacrament of Baptism, when she generates God’s children from water and the Holy Spirit, who cries out in each of them: “Abba, Father!” (Ga 4,6). Like Mary, the Church is the mediator of God’s blessing for the world: she receives it in receiving Jesus and she transmits it in bearing Jesus. He is the mercy and the peace that the world, of itself, cannot give, and which it needs always, at least as much as bread.
Dear friends, peace, in the fullest and highest sense, is the sum and synthesis of all blessings. So when two friends meet, they greet one another, wishing each other peace. The Church too, on the first day of the year, invokes this supreme good in a special way; she does so, like the Virgin Mary, by revealing Jesus to all, for as Saint Paul says, “He is our peace” (Ep 2,14), and at the same time the “way” by which individuals and peoples can reach this goal to which we all aspire. With this deep desire in my heart, I am glad to welcome and greet all of you who have come to Saint Peter’s Basilica on this 45th World Day of Peace: Cardinals, Ambassadors from so many friendly countries, who more than ever on this happy occasion share with me and with the Holy See the desire for renewed commitment to the promotion of peace in the world; the President of the Pontifical Council for Justice and Peace, who with the Secretary and the officials of the Dicastery work in a particular way towards this goal; the other Bishops and Authorities present; the representatives of ecclesial Associations and Movements and all of you, brothers and sisters, especially those among you who work in the field of educating the young. Indeed – as you know – the role of education is what I highlighted in my Message for this year.
“Educating Young People in Justice and Peace” is a task for every generation, and thanks be to God, after the tragedies of the two great world wars, the human family has shown increasing awareness of it, as we can witness, on the one hand, from international statements and initiatives, and on the other, from the emergence among young people themselves, in recent decades, of many different forms of social commitment in this field. For the ecclesial community, educating men and women in peace is part of the mission received from Christ, it is an integral part of evangelization, because the Gospel of Christ is also the Gospel of justice and peace. But the Church, in recent times, has articulated a demand that affects everyone with a sensitive and responsible conscience regarding humanity’s future; the demand to respond to a decisive challenge that consists precisely in education. Why is this a “challenge”? For at least two reasons: in the first place, because in the present age, so strongly marked by a technological mentality, the desire to educate and not merely to instruct cannot be taken for granted, it is a choice; in the second place, because the culture of relativism raises a radical question: does it still make sense to educate? And then, to educate for what?
Naturally now is not the time to address these fundamental questions, which I have tried to answer on other occasions. Instead I would like to underline the fact that, in the face of the shadows that obscure the horizon of today’s world, to assume responsibility for educating young people in knowledge of the truth, in fundamental values and virtues, is to look to the future with hope. And in this commitment to a holistic education, formation in justice and peace has a place. Boys and girls today are growing up in a world that has, so to speak, become smaller, where contacts between different cultures and traditions, even if not always direct, are constant. For them, now more than ever, it is indispensable to learn the importance and the art of peaceful coexistence, mutual respect, dialogue and understanding. Young people by their nature are open to these attitudes, but the social reality in which they grow up can lead them to think and act in the opposite way, even to be intolerant and violent. Only a solid education of their consciences can protect them from these risks and make them capable of carrying on the fight, depending always and solely on the power of truth and good. This education begins in the family and is developed at school and in other formative experiences. It is essentially about helping infants, children and adolescents to develop a personality that combines a profound sense of justice with respect for their neighbour, with a capacity to address conflicts without arrogance, with the inner strength to bear witness to good, even when it involves sacrifice, with forgiveness and reconciliation. Thus they will be able to become people of peace and builders of peace.
In this task of educating young generations, a particular responsibility lies with religious communities. Every pathway of authentic religious formation guides the person, from the most tender age, to know God, to love him and to do his will. God is love, he is just and peaceable, and anyone wishing to honour him must first of all act like a child following his father’s example. One of the Psalms says: “The Lord does deeds of justice, gives judgment for all who are oppressed ... The Lord is compassion and love, slow to anger and rich in mercy” (Ps 102,6). In God, justice and mercy come together perfectly, as Jesus showed us through the testimony of his life. In Jesus, “love and truth” have met, “justice and peace” have embraced (cf. Ps Ps 84,11). In these days, the Church is celebrating the great mystery of the Incarnation: God’s truth has sprung from the earth and justice looks down from heaven, the earth has yielded its fruit (cf. Ps Ps 84,12). God has spoken to us in his Son Jesus. Let us hear what God has to say: “a voice that speaks of peace” (Ps 84,9). Jesus is a way that can be travelled, open to everyone. He is the path of peace. Today the Virgin Mary points him out to us, she shows us the Way: let us walk in it! And you, Holy Mother of God, accompany us with your protection. Amen.
Dear Brothers and Sisters!
The Epiphany is a feast of light. “Arise, shine; for your light has come, and the glory of the Lord has risen upon you” (Is 60,1). With these words of the prophet Isaiah, the Church describes the content of the feast. He who is the true light, and by whom we too are made to be light, has indeed come into the world. He gives us the power to become children of God (cf. Jn 1,9). The journey of the wise men from the East is, for the liturgy, just the beginning of a great procession that continues throughout history. With the Magi, humanity’s pilgrimage to Jesus Christ begins – to the God who was born in a stable, who died on the Cross and who, having risen from the dead, remains with us always, until the consummation of the world (cf. Mt Mt 28,20). The Church reads this account from Matthew’s Gospel alongside the vision of the prophet Isaiah that we heard in the first reading: the journey of these men is just the beginning. Before them came the shepherds – simple souls, who dwelt closer to the God who became a child, and could more easily “go over” to him (Lc 2,15) and recognize him as Lord. But now the wise of this world are also coming. Great and small, kings and slaves, men of all cultures and all peoples are coming. The men from the East are the first, followed by many more throughout the centuries. After the great vision of Isaiah, the reading from the Letter to the Ephesians expresses the same idea in sober and simple terms: the Gentiles share the same heritage (cf. Eph Ep 3,6). Psalm 2 puts it like this: “I shall bequeath you the nations, put the ends of the earth in your possession” (v. 8).
The wise men from the East lead the way. They open up the path of the Gentiles to Christ. During this holy Mass, I will ordain two priests to the episcopate, I will consecrate them as shepherds of God’s people. According to the words of Jesus, part of a shepherd’s task is to go ahead of the flock (cf. Jn 10,4). So, allowing for all the differences in vocation and mission, we may well look to these figures, the first Gentiles to find the pathway to Christ, for indications concerning the task of bishops. What kind of people were they? The experts tell us that they belonged to the great astronomical tradition that had developed in Mesopotamia over the centuries and continued to flourish. But this information of itself is not enough. No doubt there were many astronomers in ancient Babylon, but only these few set off to follow the star that they recognized as the star of the promise, pointing them along the path towards the true King and Saviour. They were, as we might say, men of science, but not simply in the sense that they were searching for a wide range of knowledge: they wanted something more. They wanted to understand what being human is all about. They had doubtless heard of the prophecy of the Gentile prophet Balaam: “A star shall come forth out of Jacob and a sceptre shall rise out of Israel” (Nb 24,17). They explored this promise. They were men with restless hearts, not satisfied with the superficial and the ordinary. They were men in search of the promise, in search of God. And they were watchful men, capable of reading God’s signs, his soft and penetrating language. But they were also courageous, yet humble: we can imagine them having to endure a certain amount of mockery for setting off to find the King of the Jews, at the cost of so much effort. For them it mattered little what this or that person, what even influential and clever people thought and said about them. For them it was a question of truth itself, not human opinion. Hence they took upon themselves the sacrifices and the effort of a long and uncertain journey. Their humble courage was what enabled them to bend down before the child of poor people and to recognize in him the promised King, the one they had set out, on both their outward and their inward journey, to seek and to know.
Dear friends, how can we fail to recognize in all this certain essential elements of episcopal ministry? The bishop too must be a man of restless heart, not satisfied with the ordinary things of this world, but inwardly driven by his heart’s unrest to draw ever closer to God, to seek his face, to recognize him more and more, to be able to love him more and more. The bishop too must be a man of watchful heart, who recognizes the gentle language of God and understands how to distinguish truth from mere appearance. The bishop too must be filled with the courage of humility, not asking what prevailing opinion says about him, but following the criterion of God’s truth and taking his stand accordingly – “opportune – importune”. He must be able to go ahead and mark out the path. He must go ahead, in the footsteps of him who went ahead of us all because he is the true shepherd, the true star of the promise: Jesus Christ. And he must have the humility to bend down before the God who made himself so tangible and so simple that he contradicts our foolish pride in its reluctance to see God so close and so small. He must devote his life to adoration of the incarnate Son of God, which constantly points him towards the path.
The liturgy of episcopal ordination interprets the essential features of this ministry in eight questions addressed to the candidates, each beginning with the word “Vultis? – Do you want?” These questions direct the will and mark out the path to be followed. Here I shall briefly cite just a few of the most important words of this presentation, where we find explicit mention of the elements we have just considered in connection with the wise men of today’s feast. The bishops’ task is praedicare Evangelium Christi, it is custodire et dirigere, it is pauperibus se misericordes praebere, it is indesinenter orare. Preaching the Gospel of Jesus Christ, going ahead and leading, guarding the sacred heritage of our faith, showing mercy and charity to the needy and the poor, thus mirroring God’s merciful love for us, and finally, praying without ceasing: these are the fundamental features of the episcopal ministry. Praying without ceasing means: never losing contact with God, letting ourselves be constantly touched by him in the depths of our hearts and, in this way, being penetrated by his light. Only someone who actually knows God can lead others to God. Only someone who leads people to God leads them along the path of life.
The restless heart of which we spoke earlier, echoing Saint Augustine, is the heart that is ultimately satisfied with nothing less than God, and in this way becomes a loving heart. Our heart is restless for God and remains so, even if every effort is made today, by means of most effective anaesthetizing methods, to deliver people from this unrest. But not only are we restless for God: God’s heart is restless for us. God is waiting for us. He is looking for us. He knows no rest either, until he finds us. God’s heart is restless, and that is why he set out on the path towards us – to Bethlehem, to Calvary, from Jerusalem to Galilee and on to the very ends of the earth. God is restless for us, he looks out for people willing to “catch” his unrest, his passion for us, people who carry within them the searching of their own hearts and at the same time open themselves to be touched by God’s search for us. Dear friends, this was the task of the Apostles: to receive God’s unrest for man and then to bring God himself to man. And this is your task as successors of the Apostles: let yourselves be touched by God’s unrest, so that God’s longing for man may be fulfilled.
The wise men followed the star. Through the language of creation, they discovered the God of history. To be sure – the language of creation alone is not enough. Only God’s word, which we encounter in sacred Scripture, was able to mark out their path definitively. Creation and Scripture, reason and faith, must come together, so as to lead us forward to the living God. There has been much discussion over what kind of star it was that the wise men were following. Some suggest a planetary constellation, or a supernova, that is to say one of those stars that is initially quite weak, in which an inner explosion releases a brilliant light for a certain time, or a comet, etc. This debate we may leave to the experts. The great star, the true supernova that leads us on, is Christ himself. He is as it were the explosion of God’s love, which causes the great white light of his heart to shine upon the world. And we may add: the wise men from the East, who feature in today’s Gospel, like all the saints, have themselves gradually become constellations of God that mark out the path. In all these people, being touched by God’s word has, as it were, released an explosion of light, through which God’s radiance shines upon our world and shows us the path. The saints are stars of God, by whom we let ourselves be led to him for whom our whole being longs. Dear friends: you followed the star Jesus Christ when you said “yes” to the priesthood and to the episcopacy. And no doubt smaller stars have enlightened and helped you not to lose your way. In the litany of saints we call upon all these stars of God, that they may continue to shine upon you and show you the path. As you are ordained bishops, you too are called to be stars of God for men, leading them along the path towards the true light, towards Christ. So let us pray to all the saints at this hour, asking them that you may always live up to this mission you have received, to show God’s light to mankind.
Dear Brothers and Sisters,
It is always a joy to celebrate this Holy Mass with the baptism of children on the Feast of the Baptism of the Lord. I greet you all with affection, dear parents, godparents and all of you, relatives and friends! You have come here — you said so aloud — so that your newborn babies may receive the gift of God’s grace, the seed of eternal life. You, parents, have desired this. You thought of Baptism even before your child was born. Your duty as Christian parents made you think immediately of the sacrament that marks entry into divine life and into the community of the Church. We can say that this was your first educational decision as witnesses of the faith to your children: it is a fundamental decision!
The parents’ task, helped by the godfather and godmother, is to raise their son or daughter. Raising children is very demanding and at times taxes our human capability, which is always limited. However, educating becomes a marvellous mission if it is carried out in collaboration with God who is the first and true educator of every human being.
In the First Reading, we heard from the Book of the Prophet Isaiah, God addresses his people precisely as a teacher. He puts the Israelites on their guard against the danger of quenching their thirst and appeasing their hunger at the wrong sources: “Why”, he says, “do you spend your money for that which is not bread, and your labour for that which does not satisfy?” (Is 55,2). God wants to give us good things to drink and to eat, things that do us good; whereas at times we use our resources mistakenly, we use them for things that are useless, indeed, even harmful. Above all, God wants to give us himself and his Word. He knows that in distancing ourselves from him we will soon run into difficulty — like the Prodigal Son of the parable — and, especially, that we will lose our human dignity. And for this reason he assures us that he is infinite mercy, that his thoughts and ways are unlike ours — fortunately! — and that we can always return to him, to the Father’s house. Thereafter he assures us that if we receive his Word it will bear good fruits in our life, like the rain that waters the earth (cf. Is 55,10-11).
We responded to these words which the Lord has addressed to us through the Prophet Isaiah with the refrain of the Psalm: We will “draw water joyfully from the springs of salvation”. As adults, we have striven to draw from the good springs for our own good and for the good of those entrusted to our responsibility, and you in particular, dear parents and godparents, for the good of these children.
And what are “the springs of salvation”? They are the Word of God and the sacraments. Adults are the first who should nourish themselves at these sources, so as to be able to guide those who are younger in their development. Parents must give much, but in order to give they need in turn to receive, otherwise they are drained, they dry up. Parents are not the spring, just as we priests are not the spring. Rather, we are like channels through which the life-giving sap of God’s love must flow. If we cut ourselves off from his spring, we ourselves are the first to feel the negative effects and are no longer able to educate others. For this reason we have committed ourselves by saying: We will “draw water joyfully from the springs of salvation”.
And we now come to the Second Reading and to the Gospel. They say that the first and principal education takes place through witness. The Gospel speaks of John the Baptist. John was a great educator of his disciples, because he led them to the encounter with Jesus to whom he bore witness. He did not exalt himself, he did not wish to keep his disciples bound to him. Yet John was a great prophet, his fame was very great. When Jesus arrived John drew back and pointed to him: “After me comes he who is mightier than I…. I have baptized you with water; but he will baptize you with the Holy Spirit” (Mc 1,7-8).
The true teacher does not bind people to himself, he is not possessive. He wants his son or daughter, or disciple, to learn to know the truth and to establish a personal relationship with it. The educator does his duty fully, he assures his attentive and faithful presence because his objective is that the person being educated listen to the voice of truth speaking to his heart and follow it on a personal journey.
Let us return once again to the witness. In the Second Reading, the Apostle John writes: “And the Spirit is the witness” (1Jn 5,7). He is referring to the Holy Spirit, the Spirit of God, who bears witness to Jesus, testifying that he is the Christ, the Son of God. This is also apparent in the scene of the Baptism in the River Jordan: the Holy Spirit descends upon Jesus as a dove to reveal that he is the Only-Begotten Son of the eternal Father (cf. Mc 1,10). In his Gospel too, John underlines this aspect where Jesus says to the disciples: “When the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me; and you also are witnesses, because you have been with me from the beginning” (Jn 15,26-27). This is a great comfort to us in the work of educating in faith, because we know that we are not alone and that our witness is sustained by the Holy Spirit.
It is very important for you parents, and also for the godparents, to believe strongly in the presence and in the action of the Holy Spirit, to invoke him and to welcome him within you, through prayer and through the sacraments. It is he, in fact, who illumines the mind and warms the heart of the educator so that he or she can pass on the knowledge and love of Jesus. Prayer is the first condition for teaching because by praying we prepare ourselves to leave the initiative to God, to entrust children to him, who knows them before and better than we, and who knows perfectly what their true good is. And at the same time, when we pray we listen to God’s inspiration in order to do our part well, which in any case is our duty and which we are bound to do. The sacraments, especially the Eucharist and Penance, enable us to carry out our educational action in union with Christ, in communion with him and continuously renewed by his forgiveness. Prayer and the sacraments obtain for us that light of truth thanks to which we are able to be at once tender and strong, gentle and firm, silent and communicative at the right time, admonishing and correcting in the right way.
Dear friends, let us therefore all invoke the Holy Spirit together so that he may come down upon these children in abundance, consecrate them in the image of Jesus Christ and always go with them on their journey through life. Let us entrust them to the motherly guidance of Mary Most Holy, so that they may grow in age, wisdom and grace and become true Christians, faithful and joyful witnesses of God’s love. Amen.
Feast of the Conversion of St. Paul
Basilica of St. Paul Outside the Walls
Dear Brothers and Sisters,
With great joy I address my warm greeting to all of you who are gathered in this Basilica on the liturgical Feast of the Conversion of St Paul for the conclusion of the Week of Prayer for Christian Unity this year, in which we shall be celebrating the 50th anniversary of the opening of the Second Vatican Council. It was in this Basilica that Bl. John XXIII announced the Council on 25 January 1959. The theme that has been offered for our meditation in the Week of Prayer which we are concluding today is “We Will All Be Changed by the Victory of Our Lord Jesus Christ” (cf. 1Co 15,51-58).
The meaning of this mysterious transformation, of which the brief Second Reading speaks to us this evening, is wonderfully demonstrated in St Paul’s personal experience. After the extraordinary event that occurred on the road to Damascus, Saul, who was zealous in his persecution of the nascent Church, was transformed into a tireless apostle of the Gospel of Jesus Christ.
It is clear from what happened to this extraordinary evangelizer that his transformation was not the result of long inner reflection nor even the fruit of personal effort. It was first and foremost a work of the grace of God who acted in his own inscrutable ways. This explains why, in writing to the community of Corinth a few years after his conversion, St Paul affirms, as we heard in the first passage of this Vespers: “by the grace of God I am what I am, and his grace toward me was not in vain” (1Co 15,10).
In addition, in considering attentively what happened to St Paul, one understands that the transformation he experienced in his life is not limited to the ethical level — such as conversion from immorality to morality — nor to the intellectual level — such as a change in his way of understanding reality — but, rather, is a matter of the radical renewal of his being, similar in many aspects to a rebirth. This transformation is founded on participation in the mystery of the death and Resurrection of Jesus Christ and is described as a gradual process of conformation to him. In the light of this awareness, when St Paul was subsequently called to defend the legitimacy of his apostolic vocation and of the Gospel he proclaimed, he was to say: “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Ga 2,20).
St Paul’s personal experience enables him to expect with well-founded hope the fulfilment of this mystery of transformation that will concern all who have believed in Jesus Christ, as well as all humanity and the whole of creation. In the short Second Reading proclaimed this evening, St Paul, after developing a long case aimed at strengthening the hope of the Resurrection in the faithful, describes in a few lines, employing the traditional imagery of the apocalyptic literature of his time, the great day of the Last Judgement in which humanity’s destiny will be fulfilled: “In a moment, in the twinkling of an eye, at the last trumpet... the dead will be raised imperishable, and we shall be changed” (1Co 15,52).
On that day all believers will be brought into conformity with Christ and all that is perishable will be transformed by his glory. St Paul says: “For this perishable nature must put on the imperishable, and this mortal nature must put on immortality” (v. 53).
Then the triumph of Christ will at last be complete, because, St Paul tells us further, showing how the ancient prophesies of Scripture are brought about, death will be overcome once and for all and with it sin which caused it to enter the world and the Law that establishes sin without providing the power to overcome it: “‘Death is swallowed up in victory’. / ‘O death where is your victory? / O death, where is your sting?’ / The sting of death is sin, and the power of sin is the Law” (vv. 54-56).
St Paul tells us, therefore, that every man and woman, through baptism in the death and Resurrection of Christ, participates in the victory of the One who defeated death first, setting out on a journey of transformation that is manifested from this moment in a newness of life that will reach its fullness at the end of time.
It is indeed significant that the passage ends with an expression of gratitude: “thanks be to God, who gives us the victory through our Lord Jesus Christ” (v. 57). The song of triumph over death changes into a hymn of thanksgiving raised to the Victor. This evening, in celebrating vespers in praise of God, let us too join our voices, minds and hearts in this hymn of thanksgiving for what divine grace worked in the Apostle to the Gentiles and for the wonderful saving plan which God the Father brings about in us through the Lord Jesus Christ.
As we raise our prayers we are confident that we too will be transformed and brought into conformity with the image of Christ. This is particularly true in the prayer for Christian unity. Indeed, when we implore the gift of the unity of Christ’s disciples, we make our own the desire expressed by Jesus Christ on the eve of his Passion and death in the prayer he addressed to the Father: “that they may all be one” (Jn 17,21). The prayer for Christian unity for this reason is nothing other than participation in the realization of the divine plan for the Church and the active commitment to reestablishing unity is a task and a great responsibility for all.
Although in our day we are experiencing the sorrowful situation of division, we Christians can and must look to the future with hope, since Christ’s victory means surmounting all that prevents us from sharing the fullness of life with him and with others. The Resurrection of Jesus Christ confirms that God’s goodness conquers evil and love conquers death. He accompanies us in the fight against the destructive power of sin that damages humanity and God’s entire creation.
The presence of the Risen Christ calls all of us Christians to act together in the cause of good. United in Christ, we are called to share his mission, which is to bring hope to wherever injustice, hatred and desperation prevail. Our divisions dim our witness to Christ. The goal of full unity, which we await in active hope and for which we pray trustingly, is no secondary victory but an important one for the good of the human family.
In the dominant culture today, the idea of victory is often associated with instant success. In the Christian perspective, on the contrary, victory is a long, and in our human eyes, not always uncomplicated process of transformation and growth in goodness. It happens in accordance with God’s time, not ours, and requires of us deep faith and patient perseverance. Although the Kingdom of God bursts definitively into history with Jesus’ Resurrection, it has not yet come about fully. The final victory will only be won with the Second Coming of the Lord, which we await with patient hope.
Our expectation of the visible unity of the Church must also be patient and trusting. Only in this frame of mind do our prayers and our daily commitment to Christian unity find their full meaning. The attitude of patient waiting does not mean passivity or resignation but rather a prompt and attentive response to every possibility of communion and brotherhood that the Lord gives us.
In this spiritual climate I would like to extend special greetings, first to Cardinal Monterisi, Archpriest of this Basilica, and to the Abbot and the community of Benedictine monks for hosting us. I greet Cardinal Koch, President of the Pontifical Council for Promoting Christian Unity, and all the co-workers of this Dicastery. I address my cordial and brotherly greetings to His Eminence Metropolitan Gennadios, Representative of the Ecumenical Patriarchate, and to Reverend Canon Richardson, Personal Representative in Rome of the Archbishop of Canterbury, and to all the Representatives of the various Churches and Ecclesial Communities gathered here this evening.
In addition, I am particularly glad to greet several members of the Working Group composed of spokespeople of the various Churches and Ecclesial Communities present in Poland, who prepared the booklets for the Week of Prayer this year. I would like to express my gratitude to them and my hope that they will continue on the way of reconciliation and fruitful collaboration. I am also pleased to greet the members of the Global Christian Forum who are in Rome in these days to reflect on increasing the number of participants in the ecumenical movement to include new members. Further, I greet the group of students from the Ecumenical Institute of Bossey of the World Council of Churches.
I would like to entrust to St Paul’s intercession all those who, with their prayers and their commitment, are sparing no effort in the cause of Christian unity. Although, at times, one has the impression that there is still a long way to go to reach the reestablishment of communion and that the road is fraught with obstacles, I invite all to renew their determination to pursue, with courage and generosity, the unity which is God’s will, after the example of St Paul who, in the face of every kind of difficulty always firmly kept his trust in God which led to the fulfilment of his work.
Moreover, on this journey there is no lack of positive signs of rediscovered brotherhood and of a shared sense of responsibility for the great problems that are afflicting our world. All this is a cause of joy and of great hope and must encourage us to continue in our endeavour to reach the final goal all together, knowing that in the Lord our effort is not in vain (cf. 1Co 15,58). Amen.
Benedict XVI Homilies 10112