Benedict XVI Homilies 18125
24125
"The Lord said to me: You are my son; this day I have begotten you". With these words of the second Psalm, the Church begins the Vigil Mass of Christmas, at which we celebrate the Birth of Jesus Christ our Redeemer in a stable in Bethlehem. This Psalm was once a part of the coronation rite of the kings of Judah. The People of Israel, in virtue of its election, considered itself in a special way a son of God, adopted by God. Just as the king was the personification of the people, his enthronement was experienced as a solemn act of adoption by God, whereby the King was in some way taken up into the very mystery of God. At Bethlehem night, these words, which were really more an expression of hope than a present reality, took on new and unexpected meaning. The Child lying in the manger is truly God’s Son. God is not eternal solitude but rather a circle of love and mutual self-giving. He is Father, Son and Holy Spirit.
But there is more: in Jesus Christ, the Son of God, God himself, God from God, became man. To him the Father says: "You are my son". God’s everlasting "today" has come down into the fleeting today of the world and lifted our momentary today into God’s eternal today. God is so great that he can become small. God is so powerful that he can make himself vulnerable and come to us as a defenceless child, so that we can love him. God is so good that he can give up his divine splendour and come down to a stable, so that we might find him, so that his goodness might touch us, give itself to us and continue to work through us. This is Christmas: "You are my son, this day I have begotten you". God has become one of us, so that we can be with him and become like him. As a sign, he chose the Child lying in the manger: this is how God is. This is how we come to know him. And on every child shines something of the splendour of that "today", of that closeness of God which we ought to love and to which we must yield – it shines on every child, even on those still unborn.
Let us listen to a second phrase from the liturgy of this holy Night, one taken from the Book of the Prophet Isaiah: "Upon the people who walked in darkness a great light has shone" (Is 9,1). The word "light" pervades the entire liturgy of tonight’s Mass. It is found again in the passage drawn from Saint Paul’s letter to Titus: "The grace of God has appeared" (Tt 2,11). The expression "has appeared", in the original Greek says the same thing that was expressed in Hebrew by the words "a light has shone": this "apparition" – this "epiphany" – is the breaking of God’s light upon a world full of darkness and unsolved problems. The Gospel then relates that the glory of the Lord appeared to the shepherds and "shone around them" (Lc 2,9). Wherever God’s glory appears, light spreads throughout the world. Saint John tells us that "God is light and in him is no darkness" (1Jn 1,5). The light is a source of life.
But first, light means knowledge; it means truth, as contrasted with the darkness of falsehood and ignorance. Light gives us life, it shows us the way. But light, as a source of heat, also means love. Where there is love, light shines forth in the world; where there is hatred, the world remains in darkness. In the stable of Bethlehem there appeared the great light which the world awaits. In that Child lying in the stable, God has shown his glory – the glory of love, which gives itself away, stripping itself of all grandeur in order to guide us along the way of love. The light of Bethlehem has never been extinguished. In every age it has touched men and women, "it has shone around them". Wherever people put their faith in that Child, charity also sprang up – charity towards others, loving concern for the weak and the suffering, the grace of forgiveness. From Bethlehem a stream of light, love and truth spreads through the centuries. If we look to the Saints – from Paul and Augustine to Francis and Dominic, from Francis Xavier and Teresa of Avila to Mother Teresa of Calcutta – we see this flood of goodness, this path of light kindled ever anew by the mystery of Bethlehem, by that God who became a Child. In that Child, God countered the violence of this world with his own goodness. He calls us to follow that Child.
Along with the Christmas tree, our Austrian friends have also brought us a small flame lit in Bethlehem, as if to say that the true mystery of Christmas is the inner brightness radiating from this Child. May that inner brightness spread to us, and kindle in our hearts the flame of God’s goodness; may all of us, by our love, bring light to the world! Let us keep this light-giving flame, lit in faith, from being extinguished by the cold winds of our time! Let us guard it faithfully and give it to others! On this night, when we look towards Bethlehem, let us pray in a special way for the birthplace of our Redeemer and for the men and women who live and suffer there. We wish to pray for peace in the Holy Land: Look, O Lord, upon this corner of the earth, your Homeland, which is so very dear to you! Let your light shine upon it! Let it know peace!
The word "peace" brings us to a third key to the liturgy of this holy Night. The Child foretold by Isaiah is called "Prince of Peace". His kingdom is said to be one "of endless peace". The shepherds in the Gospel hear the glad tidings: "Glory to God in the highest" and "on earth, peace...". At one time we used to say: "to men of good will". Nowadays we say "to those whom God loves". What does this change mean? Is good will no longer important? We would do better to ask: who are those whom God loves, and why does he love them? Does God have favourites? Does he love only certain people, while abandoning the others to themselves? The Gospel answers these questions by pointing to some particular people whom God loves. There are individuals, like Mary, Joseph, Elizabeth, Zechariah, Simeon and Anna. But there are also two groups of people: the shepherds and the Wise Men from the East, the "Magi". Tonight let us look at the shepherds. What kind of people were they? In the world of their time, shepherds were looked down upon; they were considered untrustworthy and not admitted as witnesses in court. But really, who were they? To be sure, they were not great saints, if by that word we mean people of heroic virtue. They were simple souls. The Gospel sheds light on one feature which later on, in the words of Jesus, would take on particular importance: they were people who were watchful. This was chiefly true in a superficial way: they kept watch over their flocks by night. But it was also true in a deeper way: they were ready to receive God’s Word through the Angel's proclamation. Their life was not closed in on itself; their hearts were open. In some way, deep down, they were waiting for something; they were waiting for God. Their watchfulness was a kind of readiness – a readiness to listen and to set out. They were waiting for a light which would show them the way. That is what is important for God. He loves everyone, because everyone is his creature. But some persons have closed their hearts; there is no door by which his love can enter. They think that they do not need God, nor do they want him. Other persons, who, from a moral standpoint, are perhaps no less wretched and sinful, at least experience a certain remorse. They are waiting for God. They realize that they need his goodness, even if they have no clear idea of what this means. Into their expectant hearts God’s light can enter, and with it, his peace. God seeks persons who can be vessels and heralds of his peace. Let us pray that he will not find our hearts closed. Let us strive to be active heralds of his peace – in the world of today.
Among Christians, the word "peace" has taken on a very particular meaning: it has become a word to designate communion in the Eucharist. There Christ’s peace is present. In all the places where the Eucharist is celebrated, a great network of peace spreads through the world. The communities gathered around the Eucharist make up a kingdom of peace as wide as the world itself. When we celebrate the Eucharist we find ourselves in Bethlehem, in the "house of bread". Christ gives himself to us and, in doing so, gives us his peace. He gives it to us so that we can carry the light of peace within and give it to others. He gives it to us so that we can become peacemakers and builders of peace in the world. And so we pray: Lord, fulfil your promise! Where there is conflict, give birth to peace! Where there is hatred, make love spring up! Where darkness prevails, let light shine! Make us heralds of your peace! Amen.
31125
Dear Brothers and Sisters,
At the end of a year which has been particularly eventful for the Church and for the world, mindful of the Apostle's order, "walk... established in the faith... abounding in thanksgiving" (cf. Col 2,6-7), we are gathered together this evening to raise a hymn of thanksgiving to God, Lord of time and of history.
I am thinking with a profound and spiritual sentiment of 12 months ago, when for the last time beloved Pope John Paul II made himself the voice of the People of God to give thanks to the Lord, like this evening, for the numerous benefits granted to the Church and to humanity. In the same evocative setting of the Vatican Basilica, it is now my turn to ideally gather from every corner of the earth the praise and thanksgiving raised to God at the end of 2005 and on the eve of 2006. Yes, it is our duty, as well as a need of our hearts, to praise and thank the eternal One who accompanies us through time, never abandoning us, and who always watches over humanity with the fidelity of his merciful love.
We may well say that the Church lives to praise and thank God. She herself has been an "action of grace" down the ages, a faithful witness of a love that does not die, of a love that embraces people of every race and culture, fruitfully disseminating principles of true life.
As the Second Vatican Council recalls, "the Church prays and likewise labours so that into the People of God, the Body of the Lord and the Temple of the Holy Spirit, may pass the fullness of the whole world, and that in Christ, the head of all things, all honour and glory may be rendered to the Creator, the Father of the universe" (Lumen Gentium LG 17).
Sustained by the Holy Spirit, she "presses forward amid the persecutions of the world and the consolations of God" (St Augustine, De Civitate Dei, XVIII, 51, 2), drawing strength from the Lord's help. Thus, in patience and in love, she overcomes "her sorrows and her difficulties, both those that are from within and those that are from without", and reveals "in the world, faithfully, however darkly, the mystery of her Lord until, in the consummation, it shall be manifested in full light" (Lumen Gentium LG 8). The Church lives from Christ and with Christ. He offers her his spousal love, guiding her through the centuries; and she, with the abundance of her gifts, accompanies men and women on their journey so that those who accept Christ may have life and have it abundantly.
This evening I make myself first of all the voice of the Church of Rome to raise to Heaven our common hymn of praise and thanksgiving. In the past 12 months, our Church of Rome has been visited by many other Churches and Ecclesial Communities, to deepen the dialogue of truth in charity that unites all the baptized, and together to experience more keenly the desire for full communion. Many believers of other religions, however, also wanted to testify to their cordial and brotherly esteem for this Church and her Bishop, aware that the serene and respectful encounter conceals the heart of a harmonious action in favour of all humanity.
And what can be said of the many people of good will who have turned their gaze to this See in order to build up a fruitful dialogue on the great values concerning the truth about man and life to be defended and promoted? The Church always desires to be welcoming, in truth and in charity.
As regards the journey of the Diocese of Rome, I wish to reflect briefly on the diocesan pastoral programme, which this year has focused attention on the family, choosing as a theme: "Family and Christian community: formation of the person and transmission of the faith".
My venerable Predecessors always made the family the centre of their attention, especially John Paul II, who dedicated numerous Interventions to it. He was convinced, and said so on many occasions, that the crisis of the family is a serious threat to our civilization itself.
Precisely to underline the importance of the family based on marriage in the life of the Church and of society, I also wished to make my contribution by speaking at the Diocesan Congress in St John Lateran last 6 June. I am delighted because the diocesan programme is going smoothly with a far-reaching apostolic action which is carried out in the parishes, at the prefectures and in the various ecclesial associations.
May the Lord grant that the common effort lead to an authentic renewal of Christian families.
I take this opportunity to greet the representatives of the religious and civil Communities of Rome present at this end-of-year celebration. I greet in the first place the Cardinal Vicar, the Auxiliary Bishops, priests, Religious and lay faithful from various parishes who have gathered here; I also greet the City Mayor and the other Authorities. I extend my thoughts to the entire Roman community whose Pastor the Lord called me to be, and I renew to everyone the expression of my spiritual closeness.
At the beginning of this celebration, enlightened by the Word of God, we sang the "Te Deum" with faith. There are so many reasons that render our thanksgiving intense, making it a unanimous prayer. While we consider the many events that have marked the succession of months in this year that is coming to its end, I would like to remember especially those who are in difficulty: the poorest and the most abandoned people, those who have lost hope in a well-grounded sense of their own existence, or who involuntarily become the victims of selfish interests without being asked for their support or their opinion.
Making their sufferings our own, let us entrust them all to God, who knows how to bring everything to a good end; to him let us entrust our aspiration that every person's dignity as a child of God be respected.
Let us ask the Lord of life to soothe with his grace the sufferings caused by evil, and to continue to fortify our earthy existence by giving us the Bread and Wine of salvation to sustain us on our way towards the Heavenly Homeland.
While we take our leave of the year that is drawing to a close and set out for the new one, the liturgy of this First Vespers ushers us into the Feast of Mary, Mother of God, Theotokos. Eight days after the birth of Jesus, we will be celebrating the one whom God chose in advance to be the Mother of the Saviour "when the fullness of time had come" (Ga 4,4).
The mother is the one who gives life but also who helps and teaches how to live. Mary is a Mother, the Mother of Jesus, to whom she gave her blood and her body. And it is she who presents to us the eternal Word of the Father, who came to dwell among us. Let us ask Mary to intercede for us.
May her motherly protection accompany us today and for ever, so that Christ will one day welcome us into his glory, into the assembly of the Saints: Aeterna fac cum sanctis tuis in gloria numerari.
Amen!
200610106
Dear Brothers and Sisters,
In today's liturgy our gaze continues to be turned to the great mystery of the Incarnation of the Son of God, while with particular emphasis we contemplate the Motherhood of the Virgin Mary.
In the Pauline passage we have heard (cf. Ga 4,4), the Apostle very discreetly points to the One through whom the Son of God enters the world: Mary of Nazareth, Mother of God, Theotokos.
At the beginning of a new year, we are invited, as it were, to attend her school, the school of the faithful disciple of the Lord, in order to learn from her to accept in faith and prayer the salvation God desires to pour out upon those who trust in his merciful love.
Salvation is a gift of God; in the first reading, it was presented as a blessing: "The Lord bless you and keep you!... The Lord look upon you kindly and give you peace!" (Nb 6,24 Nb 6,26).
This is the blessing that priests used to invoke upon the people at the end of the great liturgical feasts, particularly the feast of the New Year. We are in the presence of a text packed with meaning, punctuated by the Name of the Lord which is repeated at the beginning of every verse. This text is not limited to the mere enunciation of principles but strives to realize what it says.
Indeed, as is widely known, in Semitic thought the blessing of the Lord produces well-being and salvation through its own power, just as cursing procures disgrace and ruin. The effectiveness of blessing is later more specifically brought about by God, who protects us (Nb 6,24), favours us (Nb 6,25) and gives us peace, which is to say in other words, he offers us an abundance of happiness.
By having us listen once again to this ancient blessing at the beginning of a new solar year, the liturgy, as it were, encourages us in turn to invoke the Lord's blessing upon the New Year that is just beginning, so that it may be a year of prosperity and peace for us all. It is precisely this wish that I would like to address to the distinguished Ambassadors of the Diplomatic Corps accredited to the Holy See who are taking part in today's liturgical celebration.
I greet Cardinal Angelo Sodano, my Secretary of State. With him, I greet Cardinal Renato Raffaele Martino and all the members of the Pontifical Council for Justice and Peace. I am particularly grateful to them for their commitment to disseminating the annual Message for the World Day of Peace, addressed to Christians and to all men and women of good will.
I also offer a cordial greeting to the many choirboys who with their singing add to the solemnity of this Holy Mass, during which we ask God for the gift of peace for the whole world.
By choosing the theme "In truth, peace" as the Message for the World Day of Peace, I wanted to express the conviction that "whenever men and women are enlightened by the splendour of truth, they naturally set out on the path of peace" (n. 3). How can we not see in this an effective and appropriate realization of the Gospel just proclaimed, in which we contemplated the scene of the shepherds on their way to Bethlehem to adore the Child? (cf. Lc 2,16).
Are not those shepherds, whom the Evangelist Luke describes to us in their poverty and simplicity, obedient to the Angel's order and docile to God's will, perhaps the image most easily accessible to each one of us of the person who allows himself to be enlightened by the truth and is thereby enabled to build a world of peace?
Peace! This great, heartfelt aspiration of every man and every woman is built day after day by the contribution of all and by treasuring the wonderful heritage passed down to us by the Second Vatican Council with the Pastoral Constitution Gaudium et Spes, which says, among other things, that humanity will not succeed in "the establishment of a truly human world for all men over the entire earth, unless everyone devotes himself to the cause of true peace with renewed vigour" (GS 77).
The time in history when the Constitution Gaudium et Spes was promulgated, 7 December 1965, was not very different from our time. Then, as unfortunately also in our day and age, tensions of various kinds were looming on the world horizon. In the face of the lasting situations of injustice and violence that continue to oppress various parts of the earth, in the face of those that are emerging as new and more insidious threats to peace - terrorism, nihilism and fanatical fundamentalism - it is becoming more necessary than ever to work together for peace!
A "start" of courage and trust in God and man is necessary if we are to choose the path of peace. And it must be on the part of all: individuals and peoples, international organizations and world powers.
In the Message for today's event, I wanted in particular to call the United Nations Organization to a renewed awareness of its responsibilities in encouraging the values of justice, solidarity and peace in a world that is ever more marked by the vast phenomenon of globalization.
If peace is the aspiration of every person of good will, for Christ's disciples it is a permanent mandate that involves all; it is a demanding mission that impels them to announce and witness to "the Gospel of Peace", proclaiming that recognition of God's full truth is an indispensable pre-condition for the consolidation of the truth of peace.
May this awareness continue to grow so that every Christian community becomes the "leaven" of a humanity renewed by love.
"And Mary kept all these things, reflecting on them in her heart" (Lc 2,19).
The first day of the year is placed under the sign of a woman, Mary. The Evangelist Luke describes her as the silent Virgin who listens constantly to the eternal Word, who lives in the Word of God. Mary treasures in her heart the words that come from God and, piecing them together as in a mosaic, learns to understand them.
Let us too, at her school, learn to become attentive and docile disciples of the Lord. With her motherly help, let us commit ourselves to working enthusiastically in the "workshop" of peace, following Christ, the Prince of Peace.
After the example of the Blessed Virgin, may we let ourselves be guided always and only by Jesus Christ, who is the same yesterday, today, and for ever! (He 13,8). Amen.
60106
Dear Brothers and Sisters,
The light that shone in the night at Christmas illuminating the Bethlehem Grotto, where Mary, Joseph and the shepherds remained in silent adoration, shines out today and is manifested to all. The Epiphany is a mystery of light, symbolically suggested by the star that guided the Magi on their journey. The true source of light, however, the "sun that rises from on high" (cf. Lc 1,78), is Christ.
In the mystery of Christmas, Christ's light shines on the earth, spreading, as it were, in concentric circles. First of all, it shines on the Holy Family of Nazareth: the Virgin Mary and Joseph are illuminated by the divine presence of the Infant Jesus. The light of the Redeemer is then manifested to the shepherds of Bethlehem, who, informed by an Angel, hasten immediately to the grotto and find there the "sign" that had been foretold to them: the Child, wrapped in swaddling clothes, lying in a manger (cf. Lc 2,12).
The shepherds, together with Mary and Joseph, represent that "remnant of Israel", the poor, the anawim, to whom the Good News was proclaimed.
Finally, Christ's brightness shines out, reaching the Magi who are the first-fruits of the pagan peoples.
The palaces of the rulers of Jerusalem, to which, paradoxically, the Magi actually take the news of the Messiah's birth, are left in the shade. Moreover, this news does not give rise to joy but to fear and hostile reactions. The divine plan was mysterious: "The light came into the world, but men loved darkness rather than light because their deeds were wicked" (Jn 3,19).
But what is this light? Is it merely an evocative metaphor or does this image correspond to reality? The Apostle John writes in his First Letter: "God is light; in him there is no darkness" (1Jn 1,5); and further on he adds: "God is love". These two affirmations, taken together, help us to understand better: the light that shone forth at Christmas, which is manifested to the peoples today, is God's love revealed in the Person of the Incarnate Word. Attracted by this light, the Magi arrived from the East.
In the mystery of the Epiphany, therefore, alongside an expanding outward movement, a movement of attraction toward the centre is expressed which brings to completion the movement already written in the Old Covenant. The source of this dynamism is God, One in Three Persons, who draws all things and all people to himself. The Incarnate Person of the Word is presented in this way as the beginning of universal reconciliation and recapitulation (cf. Ep 1,9-10).
He is the ultimate destination of history, the point of arrival of an "exodus", of a providential journey of redemption that culminates in his death and Resurrection. Therefore, on the Solemnity of the Epiphany, the liturgy foresees the so-called "Announcement of Easter": indeed, the liturgical year sums up the entire parable of the history of salvation, whose centre is "the Triduum of the Crucified Lord, buried and risen".
In the liturgy of the Christmas season this verse of Psalm 98[97] frequently recurs as a refrain: "The Lord has made his salvation known: in the sight of the nations he has revealed his justice" (Ps 98,2).
These are words that the Church uses to emphasize the "epiphanic" dimension of the Incarnation: the Son of God becoming human, his entry into history, is the crowning point of God's revelation of himself to Israel and to all the peoples. In the Child of Bethlehem, God revealed himself in the humility of the "human form", in the "form of a slave", indeed, of one who died on a cross (cf. Ph 2,6-8). This is the Christian paradox.
Indeed, this very concealment constitutes the most eloquent "manifestation" of God. The humility, poverty, even the ignominy of the Passion enable us to know what God is truly like. The Face of the Son faithfully reveals that of the Father. This is why the mystery of Christmas is, so to speak, an entire "epiphany". The manifestation to the Magi does not add something foreign to God's design but unveils a perennial and constitutive dimension of it, namely, that "in Christ Jesus the Gentiles are now coheirs... members of the same body and sharers of the promise through... the Gospel" (Ep 3,6).
At a superficial glance, God's faithfulness to Israel and his manifestation to the peoples could seem divergent aspects; they are actually two sides of the same coin. In fact, according to the Scriptures, it is precisely by remaining faithful to his Covenant of love with the people of Israel that God also reveals his glory to other peoples. Grace and fidelity (cf. Ps 89,2 [88]: 2), "mercy and truth" (cf. Ps 85,11 [84]: 11), are the content of God's glory, they are his "name", destined to be known and sanctified by people of every language and nation.
However, this "content" is inseparable from the "method" that God chose to reveal himself, that is, absolute fidelity to the Covenant that reaches its culmination in Christ. The Lord Jesus, at the same time and inseparably, is "a light revealing to the Gentiles the glory of your people Israel" (Lc 2,32), as the elderly Simeon was to exclaim, inspired by God, taking the Child in his arms when his parents presented him at the temple. The light that enlightens the peoples - the light of the Epiphany - shines out from the glory of Israel - the glory of the Messiah born, in accordance with the Scriptures, in Bethlehem, "the city of David" (cf. Lc 2,4).
The Magi worshipped a simple Child in the arms of his Mother Mary, because in him they recognized the source of the twofold light that had guided them: the light of the star and the light of the Scriptures. In him they recognized the King of the Jews, the glory of Israel, but also the King of all the peoples.
The mystery of the Church and her missionary dimension are also revealed in the liturgical context of the Epiphany. She is called to make Christ's light shine in the world, reflecting it in herself as the moon reflects the light of the sun.
The ancient prophecies concerning the holy city of Jerusalem, such as the marvellous one in Isaiah that we have just heard: "Rise up in splendour! Your light has come.... Nations shall walk by your light, and kings by your shining radiance" (Is 60,1-3), have found fulfilment in the Church.
This is what disciples of Christ must do: trained by him to live in the way of the Beatitudes, they must attract all people to God through a witness of love: "In the same way, your light must shine before men so that they may see goodness in your deeds and give praise to your heavenly Father" (Mt 5,16). By listening to Jesus' words, we members of the Church cannot but become aware of the total inadequacy of our human condition, marked by sin.
The Church is holy, but made up of men and women with their limitations and errors. It is Christ, Christ alone, who in giving us the Holy Spirit is able to transform our misery and constantly renew us. He is the light of the peoples, the lumen gentium, who has chosen to illumine the world through his Church (cf. Lumen Gentium LG 1).
"How can this come about?", we also ask ourselves with the words that the Virgin addresses to the Archangel Gabriel. And she herself, the Mother of Christ and of the Church, gives us the answer: with her example of total availability to God's will - "fiat mihi secundum verbum tuum" (Lc 1,38) - she teaches us to be a "manifestation" of the Lord, opening our hearts to the power of grace and faithfully abiding by the words of her Son, light of the world and the ultimate end of history.
So be it!
8106
Dear Parents and Godparents,
Dear Brothers and Sisters,
What happens in Baptism? What do we hope for from Baptism? You have given a response on the threshold of this Chapel: We hope for eternal life for our children. This is the purpose of Baptism. But how can it be obtained? How can Baptism offer eternal life? What is eternal life?
In simpler words, we might say: we hope for a good life, the true life, for these children of ours; and also for happiness in a future that is still unknown. We are unable to guarantee this gift for the entire span of the unknown future, so we turn to the Lord to obtain this gift from him.
We can give two replies to the question, "How will this happen?". This is the first one: through Baptism each child is inserted into a gathering of friends who never abandon him in life or in death because these companions are God's family, which in itself bears the promise of eternity.
This group of friends, this family of God, into which the child is now admitted, will always accompany him, even on days of suffering and in life's dark nights; it will give him consolation, comfort and light.
This companionship, this family, will give him words of eternal life, words of light in response to the great challenges of life, and will point out to him the right path to take. This group will also offer the child consolation and comfort, and God's love when death is at hand, in the dark valley of death. It will give him friendship, it will give him life. And these totally trustworthy companions will never disappear.
No one of us knows what will happen on our planet, on our European Continent, in the next 50, 60 or 70 years. But we can be sure of one thing: God's family will always be present and those who belong to this family will never be alone. They will always be able to fall back on the steadfast friendship of the One who is life.
And, thus, we have arrived at the second answer. This family of God, this gathering of friends is eternal, because it is communion with the One who conquered death and holds in his hand the keys of life. Belonging to this circle, to God's family, means being in communion with Christ, who is life and gives eternal love beyond death.
And if we can say that love and truth are sources of life, are life itself - and a life without love is not life - we can say that this companionship with the One who is truly life, with the One who is the Sacrament of life, will respond to your expectation, to your hope.
Yes, Baptism inserts us into communion with Christ and therefore gives life, life itself. We have thus interpreted the first dialogue we had with him here at the entrance to the Sistine Chapel.
Now, after the blessing of the water, a second dialogue of great importance will follow. This is its content: Baptism, as we have seen, is a gift; the gift of life. But a gift must be accepted, it must be lived.
A gift of friendship implies a "yes" to the friend and a "no" to all that is incompatible with this friendship, to all that is incompatible with the life of God's family, with true life in Christ.
Consequently, in this second dialogue, three "noes" and three "yeses" are spoken. We say "no" and renounce temptation, sin and the devil. We know these things well but perhaps, precisely because we have heard them too often, the words may not mean much to us.
If this is the case, we must think a little more deeply about the content of these "noes". What are we saying "no" to? This is the only way to understand what we want to say "yes" to.
In the ancient Church these "noes" were summed up in a phrase that was easy to understand for the people of that time: they renounced, they said, the "pompa diabuli", that is, the promise of life in abundance, of that apparent life that seemed to come from the pagan world, from its permissiveness, from its way of living as one pleased.
It was therefore "no" to a culture of what seemed to be an abundance of life, to what in fact was an "anticulture" of death. It was "no" to those spectacles in which death, cruelty and violence had become an entertainment.
Let us remember what was organized at the Colosseum or here, in Nero's gardens, where people were set on fire like living torches. Cruelty and violence had become a form of amusement, a true perversion of joy, of the true meaning of life.
This "pompa diabuli", this "anticulture" of death was a corruption of joy, it was love of deceit and fraud and the abuse of the body as a commodity and a trade.
And if we think about it now, we can say that also in our time we need to say "no" to the widely prevalent culture of death.
It is an "anticulture" manifested, for example, in drugs, in the flight from reality to what is illusory, to a false happiness expressed in deceit, fraud, injustice and contempt for others, for solidarity, and for responsibility for the poor and the suffering; it is expressed in a sexuality that becomes sheer irresponsible enjoyment, that makes the human person into a "thing", so to speak, no longer considered a person who deserves personal love which requires fidelity, but who becomes a commodity, a mere object.
Let us say "no" to this promise of apparent happiness, to this "pompa" of what may seem to be life but is in fact merely an instrument of death, and to this "anticulture", in order to cultivate instead the culture of life. For this reason, the Christian "yes", from ancient times to our day, is a great "yes" to life. It is our "yes" to Christ, our "yes" to the Conqueror of death and the "yes" to life in time and in eternity.
Just as in this baptismal dialogue the "no" is expressed in three renunciations, so too the "yes" is expressed in three expressions of loyalty: "yes" to the living God, that is, a God Creator and a creating reason who gives meaning to the cosmos and to our lives; "yes" to Christ, that is, to a God who did not stay hidden but has a name, words, a body and blood; to a concrete God who gives us life and shows us the path of life; "yes" to the communion of the Church, in which Christ is the living God who enters our time, enters our profession, enters daily life.
We might also say that the Face of God, the content of this culture of life, the content of our great "yes", is expressed in the Ten Commandments, which are not a pack of prohibitions, of "noes", but actually present a great vision of life.
They are a "yes" to a God who gives meaning to life (the first three Commandments); a "yes" to the family (Fourth Commandment); a "yes" to life (Fifth Commandment); a "yes" to responsible love (Sixth Commandment); a "yes" to solidarity, to social responsibility, to justice (Seventh Commandment); a "yes" to the truth (Eighth Commandment); a "yes" to respect for others and for their belongings (Ninth and 10th Commandments).
This is the philosophy of life, the culture of life that becomes concrete and practical and beautiful in communion with Christ, the living God, who walks with us in the companionship of his friends, in the great family of the Church. Baptism is a gift of life.
It is a "yes" to the challenge of really living life, of saying "no" to the attack of death that presents itself under the guise of life; and it is a "yes" to the great gift of true life that became present on the Face of Christ, who gives himself to us in Baptism and subsequently in the Eucharist.
I said this as a brief comment on the words in the baptismal dialogue that interpret what happens in this Sacrament. In addition to the words, we have gestures and symbols, but I will just point them out very briefly.
We have already made the first gesture: it is the Sign of the Cross, which is given to us as a shield that must protect this child in his life; and as an "indicator" that points out the way of life, for the Cross sums up Jesus' life.
Then, there are the elements: water, the anointing with oil, the white garment and the flame of the candle.
Water is the symbol of life: Baptism is new life in Christ. The oil is the symbol of strength, health and beauty, for it truly is beautiful to live in communion with Christ. Then, there is the white garment, as an expression of the culture of beauty, of the culture of life. And lastly, the flame of the candle is an expression of the truth that shines out in the darkness of history and points out to us who we are, where we come from and where we must go.
Dear Godparents, dear parents, dear brothers and sisters, let us thank the Lord today, for God does not hide behind clouds of impenetrable mystery but, as today's Gospel said, has opened the heavens, he has shown himself, he talks to us and is with us; he lives with us and guides us in our lives.
Let us thank the Lord for this gift and pray for our children, so that they may truly have life: authentic, eternal life. Amen.
Benedict XVI Homilies 18125