Audiences 2005-2013 30060
Dear Brothers and Sisters,
We have just come to the end of the Year for Priests: a time of grace that has yielded and will yield precious fruits for the Church; an opportunity to remember in prayer all those who have responded to this particular calling. The Curé d'Ars and other holy priests have accompanied us on this journey as models and intercessors, true beacons in the history of the Church. Today, as I announced last Wednesday, I would like to recall another of them, who stands out from the group of "social saints" of Turin in the 19th century: it is St Joseph Cafasso.
It seems appropriate to remember him because exactly a week ago was the 150th anniversary of his death in the Piedmontese capital on 23 June 1860, when he was 49 years old. In addition, I would like to recall that on 1 November 1924, in approving the miracles for the canonization of St John Mary Vianney and publishing the Decree authorizing the beatification of Cafasso, Pius XI juxtaposed these two priestly figures with the following words: "Not without a special and beneficial disposition of Divine Goodness have we witnessed new stars rising on the horizon of the Catholic Church: the parish priest of Ars and the Venerable Servant of God, Joseph Cafasso. These two beautiful, beloved, providently timely figures must be presented today; one, the parish priest of Ars, as small and humble, poor and simple as he was glorious; and the other, a beautiful, great, complex and rich figure of a priest, the educator and formation teacher of priests, Venerable Joseph Cafasso". These circumstances give us the opportunity to know the living and timely message that emerges from the life of this Saint. He was not a parish priest like the Curé d'Ars but was above all a formation teacher of parish and diocesan priests, indeed of holy priests such as St John Bosco. He did not found religious institutes like the other Piedmontese priests of the 19th century because his "foundation" was the "school of priestly life and holiness", which he achieved with his example and teaching in the "Convitto Ecclesiastico di S. Francesco d'Assisi" [College-Residence for Clerics of St Francis of Assisi], in Turin.
Joseph Cafasso was born in Castelnuovo d'Asti, the same village in which St John Bosco was born, on 15 January 1811. He was the third of four children. The last, his sister Marianna, was to be the mother of Bl. Joseph Allamano, Founder of the Consolata Missionary Fathers and the Consolata Missionary Sisters. He was born in 19th-century Piedmont, marked by serious social problems but also by many Saints who strove to find remedies for them. These Saints were bound to each other by total love of Christ and by their profound charity for the poorest people. The grace of the Lord can spread and multiply the seeds of holiness! Cafasso completed his secondary school studies and the two years of philosophy at the College of Chieri and, in 1839, went on to the theological seminary where he was ordained a priest in 1833. Four months later he entered what for him was to be the fundamental and only "stage" in his priestly life: the "Convitto Ecclesiastico di S. Francesco d'Assisi" in Turin. Having entered it to perfect himself in pastoral ministry, it was here that he brought to fruition his gifts as a spiritual director and his great spirit of charity. The "Convitto" was in fact not only a school of moral theology where young priests, who came mainly from the countryside, learned how to become confessors and how to preach but was also a true and proper school of priestly life, where priests were formed in the spirituality of St Ignatius of Loyola and in the moral and pastoral theology of the great holy Bishop St Alphonsus Mary de' Liguori. The type of priest that Cafasso met at the "Convitto" and that he himself helped to strengthen especially as Rector was that of the true pastor with a rich inner life and profound zeal in pastoral care, faithful to prayer, committed to preaching and to catechesis, dedicated to the celebration of the Eucharist and to the ministry of Confession, after the model embodied by St Charles Borromeo and St Francis de Sales and promoted by the Council of Trent. A felicitous saying of St John Bosco sums up the meaning of educational work in that community: "at the "Convitto' men learn to be priests".
St Joseph Cafasso sought to bring this model into being in the formation of the young priests so that, in turn, they might become the formation teachers of other priests, religious and lay people, forming a special and effective chain. From his chair of moral theology he taught them to be good confessors and spiritual directors, concerned for the true spiritual good of people, motivated equally by a desire to make God's mercy felt and, by an acute and lively sense of sin. Cafasso the teacher had three main virtues, as St John Bosco recalled: calmness, wisdom and prudence. For him the test of the lessons taught was the ministry of Confession, to which he himself devoted many hours of the day. Bishops, priests, religious, eminent laymen and women and simple people sought him. He was able to give them all the time they needed. He was also a wise spiritual counsellor to many who became Saints and founders of religious institutes. His teaching was never abstract, nor based exclusively on the books that were used in that period. Rather, it was born from the living experience of God's mercy and the profound knowledge of the human soul that he acquired in the long hours he spent in the confessional and in spiritual direction: his was a real school of priestly life.
His secret was simple: to be a man of God; to do in small daily actions "what can result in the greater glory of God and the advantage of souls". He loved the Lord without reserve, he was enlivened by a firmly-rooted faith, supported by profound and prolonged prayer and exercised in sincere charity to all. He was versed in moral theology but was likewise familiar with the situation and hearts of people, of whose good he took charge as the good pastor that he was. Those who had the grace to be close to him were transformed into as many good pastors and sound confessors. He would point out clearly to all priests the holiness to achieve in their own pastoral ministry. Bl. Fr Clement Marchisio, Founder of the Daughters of St Joseph, declared: "You entered the "Convitto' as a very mischievous, thoughtless youth, with no idea of what it meant to be a priest; and you came out entirely different, fully aware of the dignity of the priest". How many priests were trained by him at the "Convitto", and then accompanied by him spiritually! Among them as I have said emerges St John Bosco who had him as his spiritual director for a good 25 years, from 1835 to 1860: first as a seminarian, then as a priest and lastly as a Founder. In all the fundamental decisions of his life St John Bosco had St Joseph Cafasso to advise him, but in a very specific way: Cafasso never sought to form Don Bosco as a disciple "in his own image and likeness", and Don Bosco did not copy Cafasso; he imitated Cafasso's human and priestly virtues, certainly and described him as "a model of priestly life" but according to his own personal disposition and his own specific vocation; a sign of the wisdom of the spiritual teacher and of the intelligence of the disciple: the former did not impose himself on the latter but respected his personality and helped him to interpret God's will for him. Dear friends, this is a valuable lesson for all who are involved in the formation and education of the young generations and also a strong reminder of how important it is to have a spiritual guide in one's life, who helps one to understand what God expects of each of us. Our Saint declared with simplicity and depth: "All a person's holiness, perfection and profit lies in doing God's will perfectly.... Happy are we if we succeed in pouring out our heart into God's, in uniting our desires and our will to his to the point that one heart and one will are formed: wanting what God wants, wanting in the way, in the time and in the circumstances that he desires and willing it all for no other reason than that God wills it".
However, another element characterizes the ministry of our Saint: attention to the least and in particular to prisoners who in 19th-century Turin lived in inhumane and dehumanizing conditions. In this sensitive service too, which he carried out for more than 20 years, he was always a good, understanding and compassionate pastor: qualities perceived by the prisoners who ended up by being won over by his sincere love, whose origin lay in God himself. Cafasso's simple presence did good: it reassured, it moved hearts hardened by the events of life and above all it enlightened and jolted indifferent consciences. In his early prison ministry he often had recourse to great sermons that managed to involve almost the entire population of the prison. As time passed, he gave priority to plain catechesis in conversation and in personal meetings. Respectful of each individual's affairs, he addressed the important topics of Christian life, speaking of trust in God, of adherence to his will, of the usefulness of prayer and of the sacraments whose goal is Confession, the encounter with God who makes himself infinite mercy for us. Those condemned to death were the object of very special human and spiritual care. He accompanied to the scaffold 57 of the men sentenced to death, having heard their confession and having administered the Eucharist to them. He accompanied them with deep love until the last breath of their earthly existence.
Joseph Cafasso died on 23 June 1860, after a life offered entirely to the Lord and spent for his neighbour. My Predecessor, the Venerable Servant of God Pope Pius XII, proclaimed him Patron of Italian prisons on 9 April 1948, and, with his Apostolic Exhortation Menti Nostrae, on 23 September 1950 held him up as a model to priests engaged in Confession and in spiritual direction.
Dear brothers and sisters, may St Joseph Cafasso's example serve as a reminder to all to hasten towards the perfection of Christian life, towards holiness. In particular, may this Saint remind priests of the importance of devoting time to the sacrament of Reconciliation and to spiritual direction, and to all the concern we should have for the most deprived. May we find help in the intercession of the Blessed Virgin Mary, to whom St Joseph Cafasso was very devoted and whom he called "Our beloved Mother, our consolation, our hope".
To Special Groups
Yesterday, on the Solemnity of Saints Peter and Paul, I conferred the Pallium upon thirty-eight Archbishops from throughout the world. I would now like to greet the English-speaking Archbishops present at today’s Audience, together with their family members and the pilgrimage groups which accompanied them to the Tombs of the Apostles:
Archbishop Alex Thomas Kaliyanil of Bulawayo (Zimbabwe),
Archbishop Gerard Tlali Lerotholi of Maseru (Lesotho),
Archbishop Socrates Villegas of Lingayen-Dagupan (Philippines),
Archbishop Bernard Longley of Birmingham (England),
Archbishop Jerome Edward Listecki of Milwaukee (USA),
Archbishop Stephen Brislin of Cape Town (South Africa),
Archbishop Dennis Schnurr of Cincinnati (USA),
Archbishop Francis Kallarakal of Verapoly (India),
Archbishop Hyginus Kim Hee-joong of Kwangju (Korea),
Archbishop Thomas Wenski of Miami (USA),
Archbishop Peter Smith of Southwark (England),
and Archbishop Matthias Kobena Nketsiah of Cape Coast (Ghana).
Dear Brothers, I ask the Lord to strengthen all of you in your witness to the apostolic faith and in generous service to the flocks entrusted to your care.
I also greet the many other English-speaking visitors and pilgrims present at today’s Audience, especially the groups from England, Scotland, Ireland, Ghana, Palestine, the Philippines, South Korea, Canada and the United States of America. I thank the Schola Cantorum of Saint Peter’s Cathedral, Belfast, for their praise of God in song. Upon all of you I invoke an abundance of joy and peace in our Lord Jesus Christ.
Paul VI Hall7070
Dear Brothers and Sisters,
This morning, after several Catecheses on various great theologians, I would like to present to you another important figure in the history of theology. He is Blessed John Duns Scotus, who lived at the end of the 13th century. An ancient epitaph on his tombstone sums up the geographical coordinates of his biography: "Scotland bore me, England received me, France taught me, Cologne in Germany holds me". We cannot disregard this information, partly because we know very little about the life of Duns Scotus. He was probably born in 1266 in a village called, precisely, "Duns", near Edinburgh.
Attracted by the charism of St Francis of Assisi, he entered the Family of the Friars Minor and was ordained a priest in 1291. He was endowed with a brilliant mind and a tendency for speculation which earned him the traditional title of Doctor subtilis, "Subtle Doctor". Duns Scotus was oriented to the study of philosophy and theology at the famous Universities of Oxford and of Paris. Having successfully completed his training, he embarked on teaching theology at the Universities of Oxford and Cambridge and then of Paris, beginning by commenting, like all the bachelors of theology of his time, on the Sentences of Peter Lombard. Indeed, Duns Scotus' main works are the mature fruit of these lessons and take the name of the places where he taught: Ordinatio (called in the past Opus Oxoniense – Oxford), Reportatio Cantabrigiensis (Cambridge), Reportata Parisiensia (Paris). One can add to these at least the Quodlibeta (or Quaestiones quodlibetales), a quite important work consisting of 21 questions on various theological subjects. Duns Scotus distanced himself from Paris, after a serious dispute broke out between King Philip IV the Fair and Pope Boniface VIII, rather than sign a document hostile to the Supreme Pontiff as the King requested of all religious, preferring voluntary exile. Thus he left the country, together with the Franciscan Friars, out of love for the See of Peter.
Dear brothers and sisters, this event invites us to remember how often in the history of the Church believers have met with hostility and even suffered persecution for their fidelity and devotion to Christ, to the Church and to the Pope. We all look with admiration at these Christians who teach us to treasure as a precious good faith in Christ and communion with the Successor of Peter, hence with the universal Church.
However, friendly relations between the King of France and the Successor of Boniface VIII were soon restored and in 1305 Duns Scotus was able to return to Paris to lecture on theology with the title of Magister regens [regent master], now we would say "Professor". Later his Superiors sent him to Cologne as Professor of the Franciscan Studium of Theology, but he died on 8 November 1308 when he was only 43 years old, leaving nevertheless a consistent opus.
Because of the fame of his holiness, his cult soon became widespread in the Franciscan Order and Venerable Pope John Paul II, wishing to confirm it, solemnly beatified him on 20 March 1993, describing him as the "minstrel of the Incarnate Word and defender of Mary's Immaculate Conception" (Solemn Vespers, St Peter's Basilica; L'Osservatore Romano [ore] English edition, n.3, 24 March 1993, p. 1). These words sum up the important contribution that Duns Scotus made to the history of theology.
First of all he meditated on the Mystery of the Incarnation and, unlike many Christian thinkers of the time, held that the Son of God would have been made man even if humanity had not sinned. He says in his "Reportatio Parisiensis": "To think that God would have given up such a task had Adam not sinned would be quite unreasonable! I say, therefore, that the fall was not the cause of Christ's predestination and that if no one had fallen, neither the angel nor man in this hypothesis Christ would still have been predestined in the same way" (in III Sent., d. 7, 4). This perhaps somewhat surprising thought crystallized because, in the opinion of Duns Scotus the Incarnation of the Son of God, planned from all eternity by God the Father at the level of love is the fulfilment of creation and enables every creature, in Christ and through Christ, to be filled with grace and to praise and glorify God in eternity. Although Duns Scotus was aware that in fact, because of original sin, Christ redeemed us with his Passion, Death and Resurrection, he reaffirmed that the Incarnation is the greatest and most beautiful work of the entire history of salvation, that it is not conditioned by any contingent fact but is God's original idea of ultimately uniting with himself the whole of creation, in the Person and Flesh of the Son.
As a faithful disciple of St Francis, Duns Scotus liked to contemplate and preach the Mystery of the saving Passion of Christ, as the expression of the loving will, of the immense love of God who reaches out with the greatest generosity, irradiating his goodness and love (cf. Tractatus de primo principio, c. 4). Moreover this love was not only revealed on Calvary but also in the Most Blessed Eucharist, for which Duns Scotus had a very deep devotion and which he saw as the Sacrament of the Real Presence of Jesus and as the Sacrament of unity and communion that induces us to love each other and to love God, as the Supreme Good we have in common (cf. Reportatio Parisiensis, in IV Sent., d. 8, q. 1, n. 3). As I wrote in my Letter for the International Congress in Cologne marking the seventh centenary of the death of Blessed Duns Scotus, citing the thought of our author: “just as this love, this charity, was at the origin of all things, so too our eternal happiness will be in love and charity alone: ‘willing, or the loving will, is simply eternal life, blessed and perfect’” (AAS 101 , 5).
Dear brothers and sisters, this strongly "Christocentric" theological vision opens us to contemplation, wonder and gratitude: Christ is the centre of history and of the cosmos, it is he who gives meaning, dignity and value to our lives! As Pope Paul vi proclaimed in Manila, I too would like to cry out to the world: [Christ] "reveals the invisible God, he is the firstborn of all creation, the foundation of everything created. He is the Teacher of mankind, and its Redeemer. He was born, he died and he rose again for us. He is the centre of history and of the world; he is the one who knows us and who loves us; he is the companion and the friend of our life.... I could never finish speaking about him" (Homily, Mass at Quezon Circle, Manila; 29 November 1970).
Not only Christ's role in the history of salvation but also that of Mary is the subject of the Doctor subtilis' thought. In the times of Duns Scotus the majority of theologians countered with an objection that seemed insurmountable, the doctrine which holds that Mary Most Holy was exempt from original sin from the very first moment of her conception: in fact, at first sight the universality of the Redemption brought about by Christ might seem to be jeopardized by such a statement, as though Mary had had no need of Christ or his redemption. Therefore the theologians opposed this thesis. Thus, to enable people to understand this preservation from original sin Duns Scotus developed an argument that was later, in 1854, also to be used by Bl. Pope Pius IX when he solemnly defined the Dogma of the Immaculate Conception of Mary. And this argument is that of "preventive Redemption", according to which the Immaculate Conception is the masterpiece of the Redemption brought about by Christ because the very power of his love and his mediation obtained that the Mother be preserved from original sin. Therefore Mary is totally redeemed by Christ, but already before her conception. Duns Scotus' confreres, the Franciscans, accepted and spread this doctrine enthusiastically and other theologians, often with a solemn oath, strove to defend and perfect it.
In this regard I would like to highlight a fact that I consider relevant. Concerning the teaching on the Immaculate Conception, important theologians like Duns Scotus enriched what the People of God already spontaneously believed about the Blessed Virgin and expressed in acts of devotion, in the arts and in Christian life in general with the specific contribution of their thought. Thus faith both in the Immaculate Conception and in the bodily Assumption of the Virgin was already present in the People of God, while theology had not yet found the key to interpreting it in the totality of the doctrine of the faith. The People of God therefore precede theologians and this is all thanks to that supernatural sensus fidei, namely, that capacity infused by the Holy Spirit that qualifies us to embrace the reality of the faith with humility of heart and mind. In this sense, the People of God is the "teacher that goes first" and must then be more deeply examined and intellectually accepted by theology. May theologians always be ready to listen to this source of faith and retain the humility and simplicity of children! I mentioned this a few months ago saying: "There have been great scholars, great experts, great theologians, teachers of faith who have taught us many things. They have gone into the details of Sacred Scripture... but have been unable to see the mystery itself, its central nucleus.... The essential has remained hidden!... On the other hand, in our time there have also been "little ones" who have understood this mystery. Let us think of St Bernadette Soubirous; of St Thérèse of Lisieux, with her new interpretation of the Bible that is "non-scientific' but goes to the heart of Sacred Scripture" (Homily, Mass for the Members of the International Theological Commission, Pauline Chapel, Vatican City, 1 December 2009).
Lastly, Duns Scotus has developed a point to which modernity is very sensitive. It is the topic of freedom and its relationship with the will and with the intellect. Our author underlines freedom as a fundamental quality of the will, introducing an approach that lays greater emphasis on the will. Unfortunately, in later authors, this line of thinking turned into a voluntarism, in contrast to the so-called "Augustinian and Thomist intellectualism". For St Thomas Aquinas, who follows St Augustine, freedom cannot be considered an innate quality of the will, but, the fruit of the collaboration of the will and the mind. Indeed, an idea of innate and absolute freedom - as it evolved, precisely, after Duns Scotus - placed in the will that precedes the intellect, both in God and in man, risks leading to the idea of a God who would not even be bound to truth and good. The wish to save God's absolute transcendence and diversity with such a radical and impenetrable accentuation of his will does not take into account that the God who revealed himself in Christ is the God "Logos", who acted and acts full of love for us. Of course, as Duns Scotus affirms, love transcends knowledge and is capable of perceiving ever better than thought, but it is always the love of the God who is "Logos" (cf. Benedict XVI, Address at the University of Regensburg, 12 September 2006). In the human being too, the idea of absolute freedom, placed in the will, forgetting the connection with the truth, does not know that freedom itself must be liberated from the limits imposed on it by sin. All the same, the Scotist vision does not fall into these extremes: for Duns Scotus a free act is the result of the concourse of intellect and will, and if he speaks of a “primacy” of the will, he argues this precisely because the will always follows the intellect.
In speaking to Roman seminarians last year I recalled that "Since the beginning and throughout all time but especially in the modern age freedom has been the great dream of humanity" (Discourse at the Roman Major Seminary, 20 February 2009). Indeed, in addition to our own daily experience, modern history actually teaches us that freedom is authentic and helps with building a truly human civilization only when it is reconciled with truth. If freedom is detached from truth, it becomes, tragically, a principle of the destruction of the human person's inner harmony, a source of prevarication of the strongest and the violent and a cause of suffering and sorrow. Freedom, like all the faculties with which the human being is endowed, increases and is perfected, Duns Scotus says, when the human being is open to God, making the most of the disposition to listen to his voice: when we listen to divine Revelation, to the word of God in order to accept it, a message reaches us that fills our life with light and hope and we are truly free.
Dear brothers and sisters, Bl. Duns Scotus teaches us that in our life the essential is to believe that God is close to us and loves us in Jesus Christ, and therefore to cultivate a deep love for him and for his Church. We on earth are witnesses of this love. May Mary Most Holy help us to receive this infinite love of God which we will enjoy eternally to the full in Heaven, when our soul is at last united to God for ever in the Communion of Saints.
To special groups
Dear Brothers and Sisters,
I offer a warm welcome to the members of the General Chapter of the Congregation of Holy Cross, together with my prayerful good wishes for the spiritual fruitfulness of your deliberations. Upon all the English-speaking visitors present at today's Audience, especially the groups from Wales, Ireland, the Philippines, Canada and the United States of America, I invoke God's abundant Blessings.
Lastly, my thoughts go to the young people, the sick and the newlyweds. Yesterday was the liturgical Memorial of St Maria Goretti, virgin and martyr, a girl who, in spite of being very young, was able to show strength and courage against evil. I invoke her for you, dear young people, so that she may help you to choose good always, even when it is to your cost; for you, dear sick people, so that she may sustain you in bearing your daily suffering; and for you, dear newlyweds, so that your love may always be faithful and full of reciprocal respect.
St Peter's Square40810
Dear Brothers and Sisters,
I would like to express my joy at being here with you today in this Square, where you have gathered festively for this General Audience, attended by such large numbers of the great European pilgrimage for altar servers! Dear boys and girls and young people, welcome to Rome! Since the vast majority of the altar servers present in the Square are German-speaking, I shall speak to them first of all in my mother tongue.
Dear altar servers, dear friends, dear German-speaking pilgrims, welcome to Rome! I greet cordially all of you and Cardinal Tarcisio Bertone, Secretary of State. He is called "Tarcisio" like your Patron Saint. You have had the courtesy to invite him and he, who is called Tarcisius after the Saint, is happy to be able to be here among the world's altar servers and the German altar servers. I greet my dear Brothers in the episcopate and in the Priesthood, and the Deacons who have wished to take part in this Audience. I warmly thank Bishop Martin Gächter, Auxiliary of Basel, President of "Coetus Internationalis Ministrantium", for his greeting to me, for the important gift of the statue of St Tarcisius and for the scarf he has given me. It all reminds me of the time when I too was an altar boy. I also thank Bishop Gächter on your behalf for the great work he carries out among you. I likewise thank your co-workers and all who got together to make this joyful meeting possible. My gratitude also goes to the Swiss sponsors and to all who have worked in their various capacities to make the large statue of St Tarcisius a reality.
How many of you there are! While flying over St Peter's Square in the helicopter I saw all the colours and the joy filling this Square! Thus not only do you create a festive atmosphere in the Square but you also fill my heart with joy! Thank you! The statue of St Tarcisius has come to us after a long pilgrimage. In September 2008 it was unveiled in Switzerland in the presence of 8.000 altar servers; some of you were certainly present. From Switzerland it travelled through Luxembourg on the way to Hungary. Let us greet it festively today, glad at being able to become better acquainted with this figure of the early Church. Later, as Bishop Gächter told us, the statue will be taken to the Catacombs of St Calixtus, where St Tarcius was buried. The hope that I express to all is that this place, namely the Catacombs of St Calixtus, and this statue, may become a reference point for altar servers, boys and girls, and for all who wish to follow Jesus more closely through the priestly, religious or missionary life. May they all be able to look at this strong and courageous boy and renew their commitment to friendship with the Lord, to learn to live with him always, following the path he points out to us with his word and the witness of so many Saints and Martyrs whose brothers and sisters we have become through Baptism.
Who was St Tarcisius? We do not have much information about him. We are dealing with the early centuries of the Church's history or, to be more precise, with the third century. It is said that he was a boy who came regularly to the Catacombs of St Calixtus here in Rome and took his special Christian duties very seriously. He had great love for the Eucharist and various hints lead us to conclude that he was presumably an acolyte, that is, an altar server. Those were years in which the Emperor Valerian was harshly persecuting Christians who were forced to meet secretly in private houses or, at times, also in the Catacombs, to hear the word of God, to pray and to celebrate Holy Mass. Even the custom of taking the Eucharist to prisoners and the sick became increasingly dangerous. One day, when, as was his habit, the priest asked who was prepared to take the Eucharist to the other brothers and sisters who were waiting for it, young Tarcisius stood up and said: "send me!". This boy seemed too young for such a demanding service! "My youth", Tarcisius said, "will be the best shield for the Eucharist". Convinced, the priest entrusted to him the precious Bread, saying: "Tarcisius, remember that a heavenly treasure has been entrusted to your weak hands. Avoid crowded streets and do not forget that holy things must never be thrown to dogs nor pearls to pigs. Will you guard the Sacred Mysteries faithfully and safely?". "I would die", Tarcisio answered with determination, "rather than let go of them". As he went on his way he met some friends who approached him and asked him to join them. As pagans they became suspicious and insistent at his refusal and realized he was clasping something to his breast that he appeared to be protecting. They tried to prize it away from him, but in vain; the struggle became ever fiercer, especially when they realized that Tarcisius was a Christian; They kicked him, they threw stones at him, but he did not surrender. While Tarcisius was dying a Pretoria guard called Quadratus, who had also, secretly, become a Christian, carried him to the priest. Tarcisius was already dead when they arrived but was still clutching to his breast a small linen bag containing the Eucharist. He was buried straight away in the Catacombs of St Calixtus. Pope Damasus had an inscription carved on St Tarcisius' grave; it says that the boy died in 257. The Roman Martyrology fixed the date as 15 August and in the same Martyrology a beautiful oral tradition is also recorded. It claims that the Most Blessed Sacrament was not found on St Tarcisius' body, either in his hands or his clothing. It explains that the consecrated Host which the little Martyr had defended with his life, had become flesh of his flesh thereby forming, together with his body, a single immaculate Host offered to God.
Dear altar servers, St Tarcisius' testimony and this beautiful tradition teach us the deep love and great veneration that we must have for the Eucharist: it is a precious good, a treasure of incomparable value; it is the Bread of life, it is Jesus himself who becomes our nourishment, support and strength on our daily journey and on the open road that leads to eternal life; the Eucharist is the greatest gift that Jesus bequeathed to us.
I am addressing those of you who are present here and, through you, all the altar servers of the world! Serve Jesus present in the Eucharist generously. It is an important task that enables you to be particularly close to the Lord and to grow in true and profound friendship with him. Guard this friendship in your hearts jealously, like St Tarcisius, ready to commit yourselves, to fight and to give your lives so that Jesus may reach all peoples. May you too communicate to your peers the gift of this friendship with joy, with enthusiasm, without fear, so that they may feel that you know this Mystery, that is true and that you love it! Every time that you approach the altar, you have the good fortune to assist in God's great loving gesture as he continues to want to give himself to each one of us, to be close to us, to help us, to give us strength to live in the right way. With consecration, as you know, that little piece of bread becomes Christ's Body, that wine becomes Christ's Blood. You are lucky to be able to live this indescribable Mystery from close at hand! Do your task as altar servers with love, devotion and faithfulness; do not enter a church for the celebration with superficiality but rather, prepare yourselves inwardly for Holy Mass! Assisting your priests in service at the altar helps to make Jesus closer, so that people can understand, can realize better: he is here. You collaborate to make him more present in the world, in every day life, in the Church and everywhere. Dear friends! You lend Jesus your hands, your thoughts, your time. He will not fail to reward you, giving you true joy and enabling you to feel where the fullest happiness is. St Tarcisius has shown us that love can even bring us to give our life for an authentic good, for the true good, for the Lord.
Martyrdom will probably not be required of us, but Jesus asks of us fidelity in small tings, inner recollection, inner participation, our faith and our efforts to keep this treasure present in every day life. He asks of us fidelity in daily tasks, a witness to his love, going to church through inner conviction and for the joy of his presence. Thus we can also make known to our friends that Jesus is alive. May St John Mary Vianney's intercession help us in this commitment. Today is the liturgical Memorial of this humble French Parish Priest who changed a small community and thus gave the world a new light. May the example of St Tarcisius and St John Mary Vianney impel us every day to love Jesus and to do his will, as did the Virgin Mary, faithful to her Son to the end. Thank you all once again! May God bless you in these days and I wish you a good journey home!
To special groups:
Dear Brothers and Sisters, I welcome all the English-speaking pilgrims here today, including the groups from Japan and the United States of America. A special greeting to the English-speaking altar servers present: by serving at Mass may you draw ever closer to Christ our Lord. Upon all of you I invoke God’s abundant blessings.
My thoughts go to the peoples hit in this period by serious natural disasters that have caused a loss of human life, injuries and damage, leaving many people homeless. I am thinking in particular of the widespread fires in the Russian Federation and of the devastating floods in Pakistan and Afghanistan. I pray the Lord for the victims and I am spiritually close to all who are tried by these adversities. For them I ask God for relief in suffering and support in difficulty. I also hope that they will not lack the solidarity of all.
Papal Summer Residence, Castel Gandolfo
Audiences 2005-2013 30060