Wednesday, March 31, 2010

Working Towards the New Creation

Today’s Lenten reading comes from Thomas Merton’s Theology of Creativity. As I will be on retreat beginning 5:00 tonight until Easter Sunday night, this will be my final Lenten posting. Blessings to all on this holy Triduum:

The creativity of the Christian person must be seen in relation to the creative vocation of the new Adam, the mystical person of the “whole Christ.” The creative will of God has been at work in the cosmos since he said: “Let there be light.” This creative fiat was not uttered merely at the dawn of time. All time and all history are a continued, uninterrupted creative act, a stupendous, ineffable mystery in which God has signified his will to associate man with himself in his work of creation. The will and power of the Almighty Father were not satisfied simply to make the world and turn it over to man to run it as best he could. The creative love of God was met, at first, by the destructive and self-centered refusal of man: an act of such incalculable consequences that it would have amounted to a destruction of God’s plan, if that were possible. But the creative work of God could not be frustrated by man’s sin. On the contrary, sin itself entered into that plan. If man was first called to share in the creative work of his heavenly Father, he now became involved in the “new creation,” the redemption of his own kind and the restoration of the cosmos, purified and transfigured, into the hands of the Father. God himself became man in order that in this way man could be most perfectly associated with him in this great work, the fullest manifestation of his eternal wisdom and mercy.

Triduum Retreat

This evening, after the 5:20 p.m. Mass, I will be leaving for retreat for the rest of Holy Week, in preparation for the novitiate. I will continue to offer my penance and my prayer in reparation for the sins of the Church and for healing for all victims of sexual abuse. I ask that you all might remember me in prayer from time to time, as well. Have a blessed and fruitful Triduum, and a very happy celebration of our Lord's Resurrection on Easter Sunday.

Monday, March 29, 2010

Abandoning the Way of Consolation

Today's Lenten reading comes from Thomas Merton's The Sign of Jonas, from an entry written on Holy Thursday, April 3, 1947, just two weeks after making his profession of solemn vows:

Meanwhile I have been thinking about my own interior life.

Once again, it seems to me that I ought to give up all desire for the lights and satisfactions that make me too pleased with myself at prayer. I should want nothing but to do all the ordinary things a monk has to do, regularly and properly, without any special thought of satisfaction in them.

I am thinking especially of Holy Communion. Today is a good day to think about it. Everything I came here to find seems to me to be concentrated in the twenty or thirty minutes of silent and happy absorption that follows Communion when I get a chance to make a thanksgiving that seems to me to be a thanksgiving. I like to remain alone and quiet and my will drowns in the attraction of a Love beyond understanding, beyond definite ideas. However, Dom Gildas insists that when I serve Mass at the second round I must receive Communion at the Mass I serve. This means I must go directly to the choir for Lauds and Prime. As soon as I get to choir I am overwhelmed by distractions. No sense of the presence of God. No sense of anything except difficulty and struggle and pain. Objectively speaking I suppose it is more perfect to thank God through the liturgy. The choral office should be the best way of continuing one's Communion. For me it is the worst. No doubt Dom Gildas thinks I ought to be detached from the pleasures of the other way of prayer. I am content to sacrifice those pleasures and go to choir, but I cannot honestly maintain that it is much fun.

When Love Seems Impossible

One of the greatest challenges I face in my spiritual dealings with this sexual abuse crisis is maintaining a true spirit of charity. While it is obviously easy to feel an outpouring of compassion for the victims of the abuse, it is so hard – almost impossible, even – to have true charity for the abusers themselves. I thought about this last night while watching The Passion with the community. Christ died for us because He knew that without His perfect self-emptying sacrifice we are all subject to damnation. These abusers and the bishops who allowed them to continue most certainly will face judgment for their heinous crimes against the dignity of children, of the most vulnerable among us, and without true contrition they are in the most serious danger of eternal damnation. It is so easy for me to get caught up in the thought that this is exactly what they deserve, and nothing less. But to think only like this runs the danger of failing to recognize that damnation is exactly what I deserve, too, and that without Christ's sacrifice it would indeed be my own fate. And so any penance and prayer that I offer, while first being directed at the healing of the victims, must also be for a true spirit of contrition to come over those who have perpetrated these crimes and have thus put themselves at such risk of the eternal loss of life. It is so hard for me not to be overcome with hatred for these men, but those who are easiest to hate must be subject to the greatest love, for love alone can save them. But my desire for their contrition must also always lead me to a true spirit of contrition myself, for I can never forget that I too am a sinner, and that I too am always in danger of rejecting love. I cannot let judgment of sin lead me to condemnation of persons, but rather I must throw myself at the foot of the Cross and beg for mercy on my own soul, and in doing so, to beg for mercy on all sinners.

The Cross is truly absurd to the human mind and heart, but it only remains absurd if we think of it as only applying to the righteous. But Christ did not come to save the righteous but sinners. And the absurdity of the Cross – the absurdity of the idea that the living God Himself would take on the form of a man, take on our sinful humanity – is only reconciled when we realize that this alone has the power to redeem mankind, regardless of how greatly we sin. I have been to the depths of hell already, at least insofar as it can be experienced here on earth, and that has given me but a foretaste of my own fate if I do not repent of my sins and accept Christ's salvation, if I do not accept the Cross in a spirit of contrition and thanksgiving. And this thanksgiving is only truly expressed if I desire that this gift be extended to all, and that all partake of this salvation.

So while my heart will hopefully always very easily go out to the victims, I pray that God will conquer the poison of hatred in my heart so that I may pray and work for charity for all who offend God, especially those who offend Him most grievously. It seems more and more that there is no other way than the way of penance, for that is the only way this Church will be purified. I pray that a searching self-knowledge that reveals my own sinful nature will lead me towards a desire for the reconciliation of all mankind with God, and that my own penance and prayer will always work to keep present the sacrifice of the Cross in this world, so that as the Son of Man was lifted up on the Cross, we may all be lifted up with Him.

Perfect Love of Neighbor is Perfect Love of God

Today's Lenten reading comes from St. Catherine of Siena's great Dialogue:

I ask you to love me with the same love with which I love you. But for me you cannot do this, for I loved you without being loved. Whatever love you have for me you owe me, so you love me not gratuitously but out of duty, but I love you not out of duty but gratuitously. So you cannot give me the kind of love I ask of you. This is why I have put you among your neighbors: so that you can do for them what you cannot do for me – that is, love them without any concern for thanks and without looking for any profit for yourself. And whatever you do for them I will consider done for me.

Sunday, March 28, 2010

Pope Benedict XVI’s Palm Sunday Homily

Benedict XVI's Palm Sunday Homily

"The Cross Is Part of the Ascent Toward the Height of Jesus Christ"

VATICAN CITY, MARCH 26, 2010 (Zenit.org).- Here is the text of the homily that Benedict XVI gave today in the Mass for Palm Sunday in St. Peter's Square. Many young people participated in the celebration, which also marked this year's World Youth Day, held on a diocesan level worldwide.

* * *

Dear Brothers and Sisters,

Dear Young People!

The Gospel for the blessing of the palms that we have listened to together here in St. Peter's Square begins with the phrase: "Jesus went ahead of everyone going up to Jerusalem" (Luke 19:28). Immediately at the beginning of the liturgy this day, the Church anticipates her response to the Gospel, saying, "Let us follow the Lord." With that the theme of Palm Sunday is clearly expressed. It is about following. Being Christian means seeing the way of Jesus Christ as the right way of being human -- as that way that leads to the goal, to a humanity that is fully realized and authentic. In a special way, I would like to repeat to all the young men and women, on this 25th World Youth Day, that being Christian is a journey, or better: It is a pilgrimage, it is a going with Jesus Christ. A going in that direction that he has pointed out to us and is pointing out to us.

But what direction are we talking about? How do we find it? The line from our Gospel offers two indications in this connection. In the first place it says that it is a matter of an ascent. This has in the first place a very literal meaning. Jericho, where the last stage of Jesus's pilgrimage began, is 250 meters below sea-level while Jerusalem -- the goal of the journey -- is 740-780 meters above sea level: an ascent of almost 1,000 meters. But this external rout is above all an image of the interior movement of existence, which occurs in the following of Christ: It is an ascent to the true height of being human. Man can choose an easy path and avoid all toil. He can also descend to what is lower. He can sink into lies and dishonesty. Jesus goes ahead of us, and he goes up to what is above. He leads us to what is great, pure, he leads us to the healthy air of the heights: to life according to truth; to the courage that does not let itself be intimidated by the gossip of dominant opinions; to the patience that stands up for and supports the other. He leads us to availability to the suffering, to the abandoned; to the loyalty that stands with the other even when the situation makes it difficult.

He leads us to availability to bring help; to the goodness that does not let itself be disarmed not even by ingratitude. He leads us to love -- he leads us to God.

"Jesus went ahead of everyone going up to Jerusalem." If we read these words of the Gospel in the context of Jesus' way as a whole -- a way that, in fact, he travels to the end of time -- we can discover different meanings in the indication of "Jerusalem" as the goal. Naturally, first of all it must be simply understood as the place "Jerusalem:" It is the city in which one found God's Temple, the oneness of which was supposed to allude to the oneness of God himself. This place thus announces in the first place two things: On the one hand it says that there is only one God in all the world, who is completely beyond all our places and times; he is that God to whom all creation belongs. He is the God whom deep down all men seek and whom they all have knowledge of in some way. But this God has given himself a name. He has made himself known to us, he has launched a history with men; he chose a man -- Abram -- as the beginning of this history. The infinite God is at the same time the God who is near. He, who cannot be enclosed in any building, nevertheless wants to live among us, be completely with us.

If Jesus goes up to Jerusalem together with Israel on pilgrimage, he goes there to celebrate the Passover with Israel: the memorial of Israel's liberation -- a memorial that is always at the same time hope for the definitive liberation that God will give. And Jesus goes to this feast with the awareness that he himself is the Lamb spoken of in the Book of Exodus: a male lamb without blemish, which at twilight will be slaughtered before all of Israel "as a perpetual institution" (cf. Exodus 12:5-6, 14). And in the end Jesus knows that his way goes beyond this: It will not end in the cross. He knows that his way will tear away the veil between this world and God's world; that he will ascend to the throne of God and reconcile God and man in his body. He knows that his risen body will be the new sacrifice and the new Temple; that around him in the ranks of the angels and saints there will be formed the new Jerusalem that is in heaven and nevertheless also on earth. His way leads beyond the summit of the Temple mount to the height of God himself: This is the great ascent to which he calls all of us. He always remains with us on earth and has always already arrived [in heaven] with God; he leads us on earth and beyond the earth.

Thus in the breadth of Jesus' ascent the dimensions of our following of him become visible -- the goal to which he wants to lead us: to the heights of God, to communion with God, to being-with-God. This is the true goal, and communion with him is the way. Communion with Christ is being on a journey, a permanent ascent to the true height of our calling. Journeying together with Jesus is always at the same time a traveling together in the "we" of those who want to follow him. It brings us into this community. Because this journey to true life, to being men conformed to the model of the Son of God Jesus Christ is beyond our powers, this journeying is also always a state of being carried. We find ourselves, so to speak, in a "roped party" [1] with Jesus Christ -- together with him in the ascent to the heights of God. He pulls us and supports us. Letting oneself be part of a roped party is part of following Christ; we accept that we cannot do it on our own. The humble act of entering into the "we" of the Church is part of it -- holding on to the roped party, the responsibility of communion, not letting go of the rope because of our bullheadedness and conceit.

Humbly believing with the Church, like being bound together in a roped party ascending to God, is an essential condition for following Christ. Not acting as the owners of the Word of God, not chasing after a mistaken idea of emancipation -- this is also part of being together in the roped party. The humility of "being-with" is essential to the ascent. Letting the Lord take us by the hand through the sacraments is another part of it. We let ourselves be purified and strengthened by him, we let ourselves accept the discipline of the ascent, even if we are tired.

Finally, we must again say that the cross is part of the ascent toward the height of Jesus Christ, the ascent to the height of God. Just as in the affairs of this world great things cannot be done without renunciation and hard work (joy in great discoveries and joy in a true capacity for activity are linked to discipline, indeed, to the effort of learning) so also the way to life itself, to the realization of one's own humanity is linked to him who climbed to the height of God through the cross. In the final analysis, the cross is the expression of that which is meant by love: Only he who loses himself will find himself.

Let us summarize: Following Christ demands as a first step the reawakening of the nostalgia for being authentically human and thus the reawakening for God. It then demands that one enter into the roped party of those who climb, into the communion of the Church. In the "we" of the Church we enter into the communion with the "Thou" of Jesus Christ and therefore reach the way to God. Moreover, listening to and living Jesus Christ's word in faith, hope and love is also required. We are thus on the way to the definitive Jerusalem and already, from this point forward, we already find ourselves there in the communion of all God's saints.

Our pilgrimage in following Christ, then, is not directed toward any earthly city, but toward the new City of God that grows in the midst of this world. The pilgrimage to the earthly Jerusalem, nevertheless, can be something useful for us Christians for that greater voyage. I myself linked three meanings to my pilgrimage to the Holy Land last year. First, I thought that what St. John says at the beginning of his first letter could happen to us: That which we have heard, we can, in a certain way see and touch with our hands (cf. 1 John 1:1). Faith in Jesus Christ is not the invention of a fairy tale. It is founded on something that actually happened. We can, so to speak, contemplate and touch this historical event. It is moving to find oneself in Nazareth in the place where the angel appeared to Mary and transmitted the task of becoming Mother of the Redeemer to her. It is moving to be in Bethlehem in the place where the Word, made flesh, came to live among us; to put one's foot upon the holy ground where God wanted to make himself man and child.

It is moving to climb the steps up to Calvary to the place where Jesus died on the cross. And then standing before the empty tomb, praying there where his holy corpse lay and where on the third day the Resurrection occurred. Following the material paths of Jesus should help us to walk more joyously and with a new certainty along the interior paths that Jesus himself points out to us.

When we go to the Holy Land as pilgrims, we go there, however -- and this is the second aspect -- as messengers of peace too, with prayer for peace; with the firm invitation that everyone in that place (which bears the word "peace" in name), has everything possible so that it truly become a place of peace. Thus this pilgrimage is at the same time -- as the third aspect -- an encouragement to Christians to remain in the country of their origin and to commit themselves in an intense way to peace.

Let us return once more to the liturgy of Palm Sunday. The prayer with which the palms are blessed we pray so that in communion with Christ we can bear the fruit of good works. Following a mistaken interpretation of St. Paul, there has repeatedly developed over the course of history and today too, the opinion that good works are not part of being Christian, in any case they would not be significant for man's salvation. But if Paul says that works cannot justify man, he does not intend by this to oppose the importance of right action and, if he speaks of the end of the Law, he does not declare the Ten Commandments obsolete and irrelevant. It is not necessary at the moment to reflect on the whole question that the Apostle was concerned with. It is important to stress that by the term "Law" he does not mean the Ten Commandments, but the complex way of life by which Israel had to protect itself against paganism. Now, however, Christ has brought God to the pagans. This form of distinction was not to be imposed upon them.

Christ alone was given to them as Law. But this means the love of God and neighbor and all that pertains to it. The Ten Commandments read in a new and deeper way beginning with Christ are part of this love. These commandments are nothing other than the basic rules of true love: first of all and as fundamental principle, the worship of God, the primacy of God, which the first three commandments express. They tell us: Without God nothing comes out right. Who this God is and how he is, we know from the person of Jesus Christ. The sanctity of the family follows (fourth commandment), holiness of life (fifth commandment), the ordering of matrimony (sixth commandment), the regulation of society (seventh commandment) and finally the inviolability of the truth (eighth commandment). All of this is of maximum relevance today and precisely also in St. Paul's sense -- if we read all of his letters. "Bear fruit with good works:" At the beginning of Holy Week we pray to the Lord to grant all of us this fruit more and more.

At the end of the Gospel for the blessing of the palms we hear the acclamation with which the pilgrims greet Jesus at the gates of Jerusalem. They are the words of Psalm 118 (117), that originally the priests proclaimed to the pilgrims from the Holy City but that, after a period, became an expression of messianic hope: "Blessed is he who comes in the name of the Lord" (Psalm 118[117]:26; Luke 19:38). The pilgrims see in Jesus the one whom they have waited for, who comes in the name of the Lord, indeed, according to the St. Luke's Gospel, they insert another word: "Blessed is he who comes, the king, in the name of the Lord."

And they follow this with an acclamation that recalls the message of the angels at Christmas, but they modify it in a way that gives pause. The angels had spoken of the glory of God in the highest heavens and of peace on earth for men of divine goodwill. The pilgrims at the entrance to the Holy City say: "Peace in heaven and glory in the highest heavens!" They know well that there is no peace on earth. And they know that the place of peace is in heaven. Thus this acclamation is an expression of a profound suffering and it is also a prayer of hope: May he who comes in the name of the Lord bring to earth what is in heaven. The Church, before the Eucharistic consecration, sings the words of the Psalm with which Jesus is greeted before his entrance into the Holy City: It greets Jesus as the King who, coming from God, enters in our midst in God's name.

Today too this joyous greeting is always supplication and hope. Let us pray to the Lord that he bring heaven to us: God's glory and peace among men. We understand such a greeting in the spirit of the request of the Our Father: "Thy will be done on earth as it is in heaven!" We know that heaven is heaven, a place of glory and peace, because there the will of God rules completely. And we know that earth is not heaven until the will of God is accomplished on it. So we greet Jesus, who comes from heaven and we pray to him to help us know and do God's will. May the royalty of God enter into the world and in this way it be filled with the splendor of peace. Amen.

[Translation by Joseph G. Trabbic]

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Translator's Note:

[1] The Pope is using a mountaineering metaphor here. Groups of climbers often rope themselves together when they scale mountainsides. This is the meaning of a "roped party." The Italian word is "cordata."

Prayer for Pope Benedict XVI

I urge that we all resolve to offer this prayer for the Holy Father each and every day:

V. Let us pray for our Pontiff, Pope Benedict.

R. May the Lord preserve him, and give him life, and bless him upon earth, and deliver him not to the will of his enemies.

Our Father. Hail Mary.

Let us pray.

O God, Shepherd and Ruler of all Thy faithful people, look mercifully upon Thy servant Benedict, whom Thou hast chosen as shepherd to preside over Thy Church. Grant him, we beseech Thee, that by his word and example, he may edify those over whom he hath charge, so that together with the flock committed to him, may he attain everlasting life. Through Christ our Lord. Amen.

World Youth Day 2010

Following is a translation of Holy Father Pope Benedict XVI's Message for World Youth Day 2010:

MESSAGE OF THE HOLY FATHER
BENEDICT XVI
ON THE OCCASION OF THE TWENTY-FIFTH WORLD YOUTH DAY
(MARCH 28, 2010)


"Good Teacher, what must I do 
to inherit eternal life?
" (Mk 10:17)

 
 

Dear Friends,

This year marks the twenty-fifth anniversary of the inauguration of World Youth Day in response to the desire of the Venerable John Paul II for an annual gathering of young people of faith from throughout the world. It was a prophetic initiative that has borne abundant fruits, enabling the new generations of Christians to meet one another, to listen to the Word of God, to discover the beauty of the Church, and to have a deep experience of faith. This led many of them in turn to decide to give themselves completely to Christ.

The present 25th World Youth Day is one step along the way leading to the next international encounter of young people, scheduled for Madrid in August 2011. I hope that many of you will be there to experience this grace-filled event.

To prepare ourselves for this celebration, I would like to offer you some reflections on this year's theme: "Good Teacher, what must I do to inherit eternal life?" (Mk 10:17). It is drawn from Gospel passage where Jesus meets the rich young man. It is a theme that Pope John Paul II reflected on in 1985, in a very beautiful Letter, the first ever addressed to young people.

1. Jesus meets a young man

"As [Jesus] was setting out on a journey" – the Gospel of Saint Mark tells us – "a man ran up, knelt down before him, and asked him, 'Good teacher, what must I do to inherit eternal life?' Jesus answered him, 'Why do you call me good? No one is good but God alone. You know the commandments: You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honour your father and your mother.' He replied and said to him, 'Teacher, all of these I have observed from my youth'. Jesus, looking at him, loved him and said to him, 'You are lacking in one thing. Go, sell what you have, and give to the poor and you will have treasure in heaven; then come, follow me'. At that statement his face fell, and he went away sad, for he had many possessions" (Mk 10: 17-22).

This Gospel passage shows us clearly how much Jesus was concerned with young people, with all of you, with your expectations and your hopes, and it shows how much he wants to meet you personally and to engage each of you in conversation. Christ interrupted his journey to stop and answer the young man's question. He gave his full attention to this youth who was moved with an ardent desire to speak to the "good Teacher" and to learn from him how to journey through life. My Predecessor used this Gospel passage to urge each of you to "develop your own conversation with Christ – a conversation which is of fundamental and essential importance for a young person" (Letter to Young People, No. 2).

2. Jesus looked at him and loved him

In his Gospel account, Saint Mark emphasises that "Jesus, looking at him, loved him" (Mk 10: 21). The Lord's gaze is at the heart of this very special encounter and the whole Christian experience. To be sure, Christianity is not primarily a moral code. It is an experience of Jesus Christ who loves each of us personally, young and old, poor and rich. He loves us even when we turn away from him.

When Pope John Paul II commented on this scene, he turned to you and added: "May you experience a look like that! May you experience the truth that he, Christ, looks upon you with love!" (Letter to Young People, No. 7). It was love, revealed on the Cross so completely and totally, that led Saint Paul to write in amazement: "He loved me and gave himself up for me" (Gal 2:20). Pope John Paul II wrote that "the awareness that the Father has always loved us in his Son, that Christ always loves each of us, becomes a solid support for our whole human existence" (ibid.). It enables us to overcome all our trials: the realization of our sins, our sufferings and our moments of discouragement.

In this love we find the source of all Christian life and the basic reason for evangelization: if we have really encountered Jesus, we cannot help but bear witness to him before those who have not yet met his gaze!

3. Finding a plan in life

If we look at the young man in the Gospel, we can see that he is much like each of you. You too are rich in talents, energy, dreams and hopes. These are resources which you have in abundance! Your age itself is a great treasure, not only for yourselves but for others too, for the Church and for the world.

The rich young man asks Jesus: "What must I do?" The time of life which you are going through is one of discovery: discovery of the gifts which God has bestowed upon you and your own responsibilities. It is also a time when you are making crucial choices about how you will live your lives. So it is a time to think about the real meaning of life and to ask yourselves: "Am I satisfied with my life? Is there something missing?"

Like the young man in the Gospel story, perhaps you too are experiencing situations of uncertainty, anxiety or suffering, and are yearning for something more than a life of mediocrity. It makes you ask yourselves: "What makes a life successful? What do I need to do? How should I plan my life? "What must I do for my life to have full value and full meaning?" (ibid., No. 3).

Do not be afraid to ask yourselves these questions! Far from troubling you, they are giving voice to the great aspirations that you hold in your hearts. That is why you should listen to them. The answers you give to them must not be superficial, but capable of satisfying the longing you truly feel for life and happiness.

In order to discover the life-project that will make you completely happy, listen to God. He has a loving plan for each one of you. You can confidently ask him: "Lord, what is your plan, as Creator and Father, for my life? What is your will? I want to carry it out". You can be certain that he will answer you. Do not be afraid of his answer! "For God is greater than our hearts and knows everything" (1 Jn 3:20).

4. Come and follow me!

Jesus invites the rich young man to do much more than merely satisfy his aspirations and personal plans. He says to him: "Come and follow me!" The Christian vocation derives from a love-filled invitation made by the Lord, and it can be lived out only by a love-filled response: "Jesus invites his disciples to give their lives completely, without calculation or personal interest, with unreserved trust in God. The saints accept this demanding invitation and set out with humble docility in following the crucified and risen Christ. Their perfection, in the logic of faith which is at times humanly incomprehensible, consists in no longer putting themselves at the centre but in choosing to go against the tide, by living in line with the Gospel" (Benedict XVI, Homily at Canonizations, 11 October 2009).

Following the example of so many of Christ's disciples, may you too, dear friends, joyfully welcome his invitation to follow him, and so live your lives intensely and fruitfully in this world. Through Baptism, in fact, he calls each of us to follow him concretely, to love him above all things and to serve him in our brothers and sisters. The rich young man, unfortunately, did not accept Jesus' invitation and he went away saddened. He did not find the courage to leave behind his material goods in order to find the far greater good proposed by Jesus.

The sadness experienced by the rich young man in the Gospel story is the sadness that arises in the heart of all those who lack the courage to follow Christ and to make the right choice. Yet it is never too late to respond to him!

Jesus never tires of turning to us with love and calling us to be his disciples; to some, however, he proposes an even more radical choice. In this Year for Priests, I would like to urge young men and boys to consider if the Lord is inviting them to a greater gift, along the path of priestly ministry. I ask them to be willing to embrace with generosity and enthusiasm this sign of a special love and to embark on the necessary path of discernment with the help of a priest or a spiritual director. Do not be afraid, then, dear young men and women, if the Lord is calling you to the religious, monastic or missionary life, or a life of special consecration: He knows how to bestow deep joy upon those who respond to him with courage!

I also invite those who feel called to marriage to embrace this vocation with faith, working to lay a solid foundation for a love that is great, faithful and receptive to the gift of life. This vocation is a treasure and grace for society and for the Church.

5. Directed towards eternal life

"What must I do to inherit eternal life?". This question which the young man in the Gospel asks may seem far from the concerns of many young people today. As my Predecessor observed, "Are we not the generation whose horizon of existence is completely filled by the world and temporal progress? (Letter to Young People, No. 5). Yet, the question of "eternal life" returns at certain painful moments of our lives, as when we suffer the loss of someone close to us or experience failure.

But what is the "eternal life" to which the rich young man is referring? Jesus describes it to us when he says to his disciples: "But I will see you again, and your hearts will rejoice, and no one will take your joy away from you" (Jn 16: 22). These words point to an exciting possibility of unending happiness, to the joy of being surrounded by God's love for ever.

Wondering about the definitive future awaiting each of us gives full meaning to our existence. It directs our life plan towards horizons that are not limited and fleeting, but broad and deep, and which motivate us to love this world which God loves so deeply, to devote ourselves to its development with the freedom and joy born of faith and hope. Against these horizons we do not see earthly reality as absolute, and we sense that God is preparing a greater future for us. In this way we can say with Saint Augustine: "Let us long for our home on high, let us pine for our home in heaven, let us feel that we are strangers here" (Tractates on the Gospel of Saint John, Homily 35:9). His gaze fixed on eternal life, Blessed Pier Giorgio Frassati, who died in 1925 at the age of 24, could say: "I want to live and not simply exist!" On a photograph taken while mountain-climbing, he wrote to a friend: "To the heights", referring not only to Christian perfection but also to eternal life.

Dear young friends, I urge you to keep this perspective in developing your life plan: we are called to eternity. God created us to be with him, for ever. This will help you to make meaningful decisions and live a beautiful life.

6. The commandments, the way to authentic love

Jesus reminded the rich young man that obedience to the Ten Commandments is necessary in order to "inherit eternal life". The Commandments are essential points of reference if we are to live in love, to distinguish clearly between good and evil, and to build a life plan that is solid and enduring. Jesus is asking you too whether you know the Commandments, whether you are trying to form your conscience according to God's law, and putting the Commandments into practice.

Needless to say, these are questions that go against the grain in today's world, which advocates a freedom detached from values, rules and objective norms, and which encourages people to refuse to place limits on their immediate desires. But this is not the way to true freedom. It leds people to become enslaved to themselves, to their immediate desires, to idols like power, money, unbridled pleasure and the entrapments of the world. It stifles their inborn vocation to love.

God gives us the Commandments because he wants to teach us true freedom. He wants to build a Kingdom of love, justice and peace together with us. When we listen to the Commandments and put them into practice, it does not mean that we become estranged from ourselves, but that we find the way to freedom and authentic love. The commandments do not place limits on happiness, but rather show us how to find it. At the beginning of the conversation with the rich young man, Jesus reminds him that the law which God gives is itself good, because "God is good".

7. We need you

Being young today means having to face many problems due to unemployment and the lack of clear ideas and real possibilities for the future. At times you can have the impression of being powerless in the face of current crises and their repercussions. Despite these difficulties, do not let yourselves be discouraged, and do not give up on your dreams! Instead, cultivate all the more your heart's great desire for fellowship, justice and peace. The future is in the hands of those who know how to seek and find sound reasons for life and hope. If you are willing, the future lies in your hands, because the talents and gifts that the Lord has placed in your hearts, shaped by an encounter with Christ, can bring real hope to the world! It is faith in his love that, by making you stronger and more generous, will give you courage to face serenely the path of life and to take on family and professional responsibilities. Try hard to build your future by paying serious attention to your personal development and your studies, so that you will be able to serve the common good competently and generously.

In my recent Encyclical Letter on integral human development, Caritas in Veritate, I listed some of the great and urgent challenges essential for the life of our world: the use of the earth's resources and respect for ecology, the fair distribution of goods and control of financial mechanisms, solidarity with poor countries within our human family, the fight against world hunger, greater respect for the dignity of human labour, service to the culture of life, the building of peace between peoples, interfaith dialogue, and the proper use of social communications.

These are challenges to which you are called to respond in order to build a more just and fraternal world. They are challenges that call for a demanding and passionate life plan, in which you use all your many gifts in accordance with the plan that God has for each of you. It is not a matter of accompanishing heroic or extraordinary acts. It means allowing your talents and abilities to flourish, and trying to make constant progress in faith and love.

In this Year for Priests, I ask you to learn about the lives of the saints, and in particular of those saints who were priests. You will see how God was their guide and how they made their way through each day in faith, in hope and in love. Christ is calling each of you to work with him and to take up your responsibilities in order to build the civilization of love. If you follow his Word, it will light up your path and lead you to high goals that will give joy and full meaning to your lives.

May the Blessed Virgin Mary, Mother of the Church, watch over and protect you. With the assurance of my prayers, and with great affection, I send my blessing to all of you.

From the Vatican, 22 February 2010

BENEDICTUS PP. XVI

 
 

© Copyright 2010 - Libreria Editrice Vaticana

The Conversion of a Pope

John Allan has a piece in the New York Times today that I believe is worth reading. It begins:

IN light of recent revelations, Pope Benedict XVI now seems to symbolize the tremendous failure by the Catholic Church to crack down on the sexual abuse of children. Both the pope's brief stint as a bishop in Germany 30 years ago and his quarter-century as a top Vatican official are being scoured for records of abusive priests whom he failed to stop, and each case seems to strengthen the indictment.

For example, considerable skepticism surrounds the Vatican's insistence that in 1980 the pope, then Archbishop Joseph Ratzinger of Munich, was unaware of a decision to transfer a known pedophile priest to his diocese and give him duties in a parish. In some ways, the question of what he knew at the time is almost secondary, since it happened on his watch and ultimately he has to bear the responsibility. However, all the criticism is obscuring something equally important: For anyone who knows the Vatican's history on this issue, Benedict XVI isn't just part of the problem. He's also a major chapter in the solution.

To understand that, it's necessary to wind the clock back a decade. Before then, no Vatican office had clear responsibility for cases of priests accused of sexual abuse, which instead were usually handled — and often ignored — at the diocesan level. In 2001, however, Pope John Paul II assigned responsibility to the Congregation for the Doctrine of the Faith, the Vatican's all-important doctrinal office, which was headed by Joseph Ratzinger, then a cardinal.

As a result, bishops were required to send their case files to Cardinal Ratzinger's office. By all accounts, he studied them with care, making him one of the few churchmen anywhere in the world to have read the documentation on virtually every Catholic priest accused of sexual abuse. The experience gave him a familiarity with the pervasiveness of the problem that virtually no other figure in the Catholic Church can claim. And driven by that encounter with what he would later refer to as "filth" in the church, Cardinal Ratzinger seems to have undergone a transformation. From that point forward, he and his staff were determined to get something done.

Continue reading here

Salvation through the Cross

Today's Lenten reading for Palm Sunday comes from St. Augustine's Sermon 215, preached on the 5th Sunday of Lent, at the giving back of the Creed by the catechumens preparing to be baptized at Easter Vigil:

Perhaps this may seem little enough, that he should come, clothed with human flesh, God for human beings, the just one for sinners, the innocent one for the guilty, the king for prisoners, the Lord for slaves; that he should be seen on earth and converse with men. So in addition he was crucified, died and was buried. Don't you believe it? You are saying perhaps, "When did this happen?" Listen to when: Under Pontius Pilate. Even the name of the judge is put there to tell you something, so that you needn't have any doubts about the date. So believe that the Son of God was crucified under Pontius Pilate and was buried.

But greater love has nobody than this, that one should lay down one's life for one's friends (Jn 15:13). Nobody, do you think? Absolutely nobody. It's true; Christ said it. Let's question the apostle, and let him answer us. Christ, he says, died for the ungodly. And again he says, While we were enemies, we were reconciled with God through the death of his Son (Rom 5:6,10). So there you are; in Christ we do find greater love, seeing that he gave up his life not for his friends but his enemies. How great must be God's love for humanity, and what extraordinary affection, so to love even sinners that he would die of love for them! For God emphasizes his love for us – they are the apostle's words – because while we were still sinners Christ died for us (Rom 5:8).

You too, therefore, see that you believe this, and for your salvation's sake don't be ashamed to confess it. For with the heart one believes unto justice, but with the mouth one makes confession unto salvation (Rom 10:10). In any case, to help you not to doubt, not to be ashamed, when you first believed you received the sign of Christ on your forehead, as on the house of shame. Just remember your own forehead, and don't be afraid of someone else's tongue. For whoever, says the Lord himself, is ashamed of me before men, the Son of man will be ashamed of him before the angels of God (Mk 8:38). So don't be ashamed of the disgrace of the cross, which God himself did not hesitate to undergo for your sake. Say together with the apostle, Far be it from me to boast, except in the cross of our Lord Jesus Christ (Gal 6:14). And the same apostle will answer you himself, I did not consider myself to know anything among you except Jesus Christ, and him crucified (1 Cor 2:2). He, at that time crucified by one people, is now fixed in the hearts of all peoples.

Saturday, March 27, 2010

Fasting in the World Today

Today's Lenten reading comes from Pope Benedict XVI's 2009 Message for Lent, dedicated to the practice of fasting:

In our own day, fasting seems to have lost something of its spiritual meaning, and has taken on, in a culture characterized by the search for material well-being, a therapeutic value for the care of one's body. Fasting certainly bring benefits to physical well-being, but for believers, it is, in the first place, a "therapy" to heal all that prevents them from conformity to the will of God. In the Apostolic Constitution Pænitemini of 1966, the Servant of God Paul VI saw the need to present fasting within the call of every Christian to "no longer live for himself, but for Him who loves him and gave himself for him … he will also have to live for his brethren" (cf. Ch. I). Lent could be a propitious time to present again the norms contained in the Apostolic Constitution, so that the authentic and perennial significance of this long held practice may be rediscovered, and thus assist us to mortify our egoism and open our heart to love of God and neighbor, the first and greatest Commandment of the new Law and compendium of the entire Gospel (cf. Mt 22, 34-40).

The faithful practice of fasting contributes, moreover, to conferring unity to the whole person, body and soul, helping to avoid sin and grow in intimacy with the Lord. Saint Augustine, who knew all too well his own negative impulses, defining them as "twisted and tangled knottiness" (Confessions, II, 10.18), writes: "I will certainly impose privation, but it is so that he will forgive me, to be pleasing in his eyes, that I may enjoy his delightfulness" (Sermo 400, 3, 3: PL 40, 708). Denying material food, which nourishes our body, nurtures an interior disposition to listen to Christ and be fed by His saving word. Through fasting and praying, we allow Him to come and satisfy the deepest hunger that we experience in the depths of our being: the hunger and thirst for God.

At the same time, fasting is an aid to open our eyes to the situation in which so many of our brothers and sisters live. In his First Letter, Saint John admonishes: "If anyone has the world's goods, and sees his brother in need, yet shuts up his bowels of compassion from him – how does the love of God abide in him?" (3,17). Voluntary fasting enables us to grow in the spirit of the Good Samaritan, who bends low and goes to the help of his suffering brother (cf. Encyclical Deus caritas est, 15). By freely embracing an act of self-denial for the sake of another, we make a statement that our brother or sister in need is not a stranger. It is precisely to keep alive this welcoming and attentive attitude towards our brothers and sisters that I encourage the parishes and every other community to intensify in Lent the custom of private and communal fasts, joined to the reading of the Word of God, prayer and almsgiving. From the beginning, this has been the hallmark of the Christian community, in which special collections were taken up (cf. 2 Cor 8-9; Rm 15, 25-27), the faithful being invited to give to the poor what had been set aside from their fast (Didascalia Ap., V, 20,18). This practice needs to be rediscovered and encouraged again in our day, especially during the liturgical season of Lent.

An Open Letter to My Brother Seminarians

To My Brothers in Religious and Seminary Formation,

It is impossible not to have the heaviest of hearts in light of the ongoing revelations of sexual abuse of minors by members of the Catholic clergy and the egregious mishandling of these diabolical sins by certain leaders of our Church. Because of these sins lives have been destroyed by the men in whom the greatest trust has been placed, and those men entrusted with guiding the faithful towards their eternal salvation have instead led them into the torturous pains of a present hell. May God have mercy.

I do not know what has led the Church to the condition in which we now find ourselves, but I would like to share some thoughts about how we, the future priests of Christ's Body, might serve a positive role in the process of healing that must take place. We are in a variety of ways the future leaders of the Church. We will be teachers, leaders of parishes and of religious communities, some of you will one day be bishops, and how the Church recovers, how shattered lives are restored to wholeness, in large part will depend on how we are formed, how we live, and to what degree we conform ourselves to Jesus Christ, our great High Priest. I myself am in the nascent stages of my own formation, and so I apologize upfront if I am too bold in presenting these thoughts. I am moved to write, however, and so in as much humility as I am capable I share some thoughts with you now.

This is not the first time our Church has experienced crisis due to the sins of our members, for while our Head is perfect in holiness, the Body remains in the pilgrimage of this world, and from the corruption of sin none of us are immune. In every crisis in the past we have been restored through the lives of men and women who have conformed themselves to the holiness of Christ, who have in all perseverance sought the grace of God to purify and sanctify themselves. In particular they have done this through lives dedicated to prayer, to penance and mortification, and to the self-sacrificial emptying of themselves in love at the service of the Gospel. We are not called to live ordinary lives, nor to conform ourselves to the spirit of this world, but rather to "to present our bodies as a living sacrifice, holy and acceptable to God" (Rom 12:1). Just as it has been filth among a small number of priests which has destroyed so many lives, so too must it be the great holiness of our priests which will begin to bring healing to those who need it most.

In the early Church, as we read in the Didache, Wednesdays and Fridays were specially commended as days of fasting and penance. Perhaps we might take up this practice anew, offering our penance in reparation for the sins of the Church in her Body. Because as future priests we are called in a special way to be the image of Christ in the world and stewards of His Sacraments, it seems that it would be particularly fruitful for us to devote ourselves as much as possible to Eucharistic Adoration. To this end hopefully we can encourage those in charge of our seminary or religious formation to increase our access to Holy Hours and Benediction. To prayerfully behold the Christ who vouchsafed not only to become man, but continually comes to us in such humility under the species of ordinary bread and wine, can only help to humble and sanctify us, which is exactly what the Church demands of us, especially in the face of a crisis such as this. In particular it would seem beneficial to offer the Chaplet of Divine Mercy during our Adoration prayer in reparation for those sins and for the continual healing of our Church.

Despite how contrary this often seems to the world today, we recognize the beautiful and precious gift of our vocation to celibacy, understanding that this way of life liberates us to give fully of ourselves in service to the Church and in love for the people who need us the most. As with all vocations, the vocation to celibacy comes with its own challenges, and it is so important for us to foster a spirit of openness with each other in discussing any struggles with celibacy that we may have, even if it is just speaking about passing thoughts that may occur to us throughout the day. We know that celibacy indeed can be and is a healthy and beautiful way of life for those who are called to it, but the health of this vocation depends so greatly on an honest and open environment where we are able to fully support and strengthen one another in it.

I am certain that I am not the only seminarian in the world who has already been on the receiving end of venomous verbal attacks from people as a result of the scandal itself, who as soon as they discover that I am studying for the priesthood make it a point to tell me how disgusting I am or to accuse me of some future crime against human dignity. Fortunately so far for me these instances have been few, but I have no doubt that more will come. I believe this is an area where we especially need to practice the greatest humility, compassion, patience, and meekness – in other words, where we most need to imitate Christ as perfectly as grace allows. For if our Jesus Christ, who knew no sin, "was despised and rejected by men," and "has borne our griefs and carried our sorrows…was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed," and who did all this as one who "was oppressed, and was afflicted, yet opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth" (Is 53:3-7); if our sinless Christ can bear our guilt in such a spirit of compassion, forgiveness and humility, then surely we, who are but sinners, must do everything we can to imitate Him when we face the insult and injury of those hurt so deeply by the Church, knowing as we do that it was exactly by men in the position to which we are called who inflicted this injury. For while the anger and vitriol against Christ was entirely unjustified, the anger that people experience at the Church is most justified, and it needs an outlet, and so how we conduct ourselves in absorbing these blows of righteous anger will have a significant impact on how quickly and completely the Church heals from these wounds. I believe we must always keep in mind that the suffering, the anger, the pain experienced by so many is very real, very deep, and it acts like a poison on one's soul. And while we may not be personally responsible for causing their pain, I believe we must always humbly keep in mind that we do indeed represent the institution that did, and recognize that it is but natural that people will see a priest as a sign for the pain that was caused, until such time as we future priests (as well as the many beautiful priests we have today) bring back into this world the image of the priest that is holy, humble, and modeled after Christ. Christ's patient and meek demeanor in the face of unjust suffering brought true healing into this world, and so we must desire to have that same attitude in hopes of healing our wounded Church.

One last word, brothers. I fear that there can be a reaction, perhaps natural, among us as seminarians not only to be angry at the Church in how she has handled this, and angry at those priests who perpetrated such heinous crimes against humanity, but also to take this anger as a sign that we must begin rejecting everything about the Church and bring about something entirely new – a rupture from the old and a recreation of the new. I believe we must turn aside these thoughts. The failings of the Church, as great as they were and are, were never failures of the Magisterium. Quite the opposite, they were rejections of the authentic teachings of the Church. Part of our commitment to holiness and humility must be a commitment that as priests we will be true and faithful to the teachings of the Church. That is necessary to our integrity as priests, and fidelity among priests is necessary for the Church to be the force for good in this world that she is called to be, and true fidelity, authentic fidelity, would never allow the sort of abuse and cover up that this scandal represents. These priests did not abuse underage boys because they were being faithful to the true teachings, and the bishops who covered up did not do so out of loyalty to truth, but rather in both cases an absolute rejection of the Church took place, and so our fidelity and our orthodoxy, I believe, must be part of our participation in the solution.

Finally, I would like to address a word to all in the Church who have suffered at the hands of this small number of priests who have inflicted such a great deal of pain and anguish upon you and upon our Church. Words will never be enough to express how deeply sorry I am for the betrayal that has hurt you so deeply. The only thing I can offer to you is a life dedicated to holiness, a life dedicated to self-sacrifice and healing, so that hopefully no one will ever again have to suffer as you have. I promise to pray for each of you daily that hopefully the healing power of Christ Jesus might break through the wall of pain that surrounds your hearts, so that you might once again experience true freedom – freedom from this pain, freedom from this anger, freedom to love and be loved. I know for many of you what I am about to ask seems unthinkable, and I understand that completely, but if you are able, I would ask that you find it in your heart to pray for all seminarians and priests in the Church today, so that we might live in true integrity to our vocations as priests, so that we might truly be holy and humble priests, so that we might become part of the process of healing that our Church so desperately needs.

In the Peace and Love of Christ,

Michael Hallman


 

Friday, March 26, 2010

Belief (John Mayer) Silly iTunes Meme

The Rules:

1. Put Your iTunes on Shuffle.
2. For each question, press the 'next' button to get your answer. (or listen to each song, like I did.)
3. You must write down the name of the song no matter how silly it sounds!
4. Put any comments in brackets after the song name.

What do your friends think of you?
Parable (Sanctuary) It's from a Lenten meditation CD

If someone says, "Is this okay?" You say?
Don't Stop Believin' (Glee Cast Version) I'm a Gleek!!!

How would you describe yourself?
Swing Down Sweet Chariot (Elvis Presley) I love me some Gospel!

What do you like in a guy/girl?
My Soul Proclaims (Sanctuary) A different meditation CD by the same group as before

How do you feel today?
Communiones: Qui manducat (Alberto Turco & Nova Schola Gregoriana)

What is your life's purpose?
True Colors (Glee Cast Version)

What is your motto?
Bring Him Home (Les Miserables)

What do you think about very often?
Offertoria: De profundis (Alberto Turco & Nova Schola Gregoriana)

What is 2 + 2?
Missa in Angustiis "Nelson Mass", Hob. XXII:11 in D Minor: Gloria: Qui Tollis (Carolyn Watkinson, David Wilson-Johnson, English Concert, Felicity Lott, Maldwyn Davies, Nicholas Parle, The English Concert Choir & Trevor Pinnock)

What do you think of your best friend?
Façade-Reprise (Jekyll & Hyde) HAHAHA!!!!

What do you think of the person you like?
Hail Mary (Sanctuary) I have to say now that I recently reformatted my hard drive and have not yet put a lot of music back onto it, so I'm only working with 600 songs or so, instead of the usual thousands.

What is your life story?
Maybe Baybe (Buddy Holly and the Crickets) 

What do you want to be when you grow up?
Lead Me, Guide Me (Elvis Presley)

What do you think of when you see the person you like?
Mass in C Minor, K.427 "Grosse Messe": 13. Benedictus: Benedictus (Academy of St. Martin in the Fields, Academy of St. Martin in the Fields Chorus, Anne Sofie von Otter, Anthony Rolfe-Johnson, Kiri Te Kanawa, Robert Lloyd & Sir Neville Marriner)

What will you dance to at your wedding (in my case ordination)?
I Should Tell You (Rent)

What will they play at your funeral?
You'll Never Walk Alone (Elvis Presley) Oh man, this is the first one that's legit perfect. 

What is your hobby/interest?
I Will Make You (Sanctuary) I have three different CD's from them, so they're getting special attention.

What is your biggest fear?
Take Me As I Am (Jekyll & Hyde) ha, that's probably about right. 

What is your biggest secret?

Your Eyes (Rent)

What do you think of your friends?
Highway Blues (Marc Seales, composer. New Stories. Ernie Watts, saxophone.)

Ever Been in Love?
Somebody To Love (Glee Cast) HAHAHA, I swear I didn't rig this.

What is the state of your soul?
If You Remove (Sanctuary) I'm tempted to pass over them, but I'm being honest :)

Are you happy?
Messiah, oratorio, HWV 56: Chorus: Glory to God (Eugene Ormandy, Mormon Tabernacle Choir &

Philadelphia Orchestra) This is pretty much perfect.

Are you in love with someone?
Requiem, Op.48: 6. Libera Me (Academy of St. Martin in the Fields, Academy of St. Martin in the Fields Chorus, John Birch, Sir Neville Marriner & Thomas Allen) LOL, kinda about right.

What is your favorite thing to do?
Peter's Denial (Jesus Christ Superstar) ooooh, this one hurt, probably because it's so true :-(

What will you post this as?
Belief (John Mayer)

Being the Example of Christ

I apologize for missing a few days with the Lenten readings. Exams and all have meant little sleep. Today's reading comes from St. Polycarp's Letter to the Philippians:

Now I beseech you all to obey the word of righteousness, and to endure with all the endurance which you also saw before your eyes, not only in the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and in the other Apostles; being persuaded that all of these "ran not in vain," but in faith and righteousness, and that they are with the Lord in the "place which is their due," with whom they also suffered. For they did not "love this present world" but him who died on our behalf, and was raised by God for our sakes.

Stand fast therefore in all these things and follow the example of the Lord, "firm and unchangeable in faith, loving the brotherhood, affectionate to one another," joined together in the truth, forestalling one another in the gentleness of the Lord, despising no man. When you can do good defer it not, "for almsgiving sets free from death; be ye all subject to one another, having your conversation blameless among the Gentiles," that you may receive praise "for your good works" and that the Lord be not blasphemed in you. "But woe to him through whom the name of the Lord is blasphemed." Therefore teach sobriety to all and show it forth in your own lives.

Wednesday, March 24, 2010

The Annunciation

Today we celebrate the Solemnity of the Annunciation, that great moment in salvation history when the rejection of God in the Garden, a rejection rooted in pride and the desire for a false sense of autonomy, was finally reversed by the beautiful acceptance of God's will by Mary's great fiat, a fiat rooted in perfect humility and a desire to be nothing other than a servant of God.

I find Mary's great submission to God's mysterious will so strange and foreign to me because it goes against every response I myself have ever given to God's call. Confronted with the messenger of God, who called her favored by God, Mary was greatly distressed and confused, and this even before Gabriel announced to her that she, a virgin, would conceive a child. It was true humility that led her to wonder how God could call her to such a vocation, and it is a humility that stands in stark contrast to the false humility that for so long prevented me from accepting my own vocation. For Mary's humility was one which always left her open to the power of God in her life, and so despite her lack of understanding at such an incomprehensible mystery, the angel spoke a simple word to her that Mary knew to be true: there is nothing impossible to God. And so Mary responded with such beauty the words that brought to us our salvation: "Behold the slave of the Lord; may it be to me according to your word."

In my own vocation, I so often have used a false humility as an excuse to run away. Who am I that God could possibly call me to priesthood? I am a sinner; I am selfish, arrogant, hot-tempered, lazy; I am an alcoholic, a womanizer, a manipulator; I am a liar, a cheat. I am all of these things, so there is no way God could use me. So I ran away. It would be just a reflection on this Gospel that would one day make me realize that in reality I was simply being a coward, and that just as Mary experienced fear and confusion, so too was I, and so I needed to model my response after hers. Yes, I am a sinner, but by humbly – with true humility, Mary's humility – submitting myself as a slave to God's will, then the power of the Most High God can come over me and achieve the impossible: I too may be made holy, and I too may come to know and love and serve God.

It is a true indication of fallen humanity that the very thing that brings me perfect happiness, perfect fulfillment, perfect peace, is the very thing that I reject. For happiness and fulfillment come from our conformity to the will of God. Put another way, it comes from our perfect conformity to Christ. The words of Mary, calling herself a slave of God, seems so anathema to me because it seemingly takes away the total autonomy that I desire most. I want to be in charge, I want to be in control, and I want to find my way through life on my terms. This autonomy, however, is a lie, and it only leads to dissatisfaction and restlessness. Sure, we may find happiness in a variety of forms in this life even when we reject God to some degree or other, but it can never be that perfect happiness, that teleological fulfillment that comes from being that for which we are created. The great irony is that our slavery to God is actually perfect freedom, for it alone liberates us to be happy, to become who we truly are, to become truly and fully human. "For freedom Christ has set us free," as St. Paul says (Gal 5:1), and this freedom comes only from making the assent of Mary our own, the perfect assent to God's will, the perfect turning over of our lives to the care of Him Who created us and loves us and, as St. Augustine says, knows us better than we know ourselves.

So in my own life, as I reflect on this great solemnity, I pray that even when I am afraid, even when I do not understand, even when I am disturbed by God's plan for me, that I will submit to God, and allow the power of the Most High God to overshadow me, so that even an impossible case like me may not only be saved, but might even bring Christ's light into this world.

Monday, March 22, 2010

Rodrigo y Gabriela

About two years ago a buddy of mine introduced me to the awesomeness that is Rodrigo y Gabriela. I was just searching Youtube to find some videos for one of my housemates to hopefully turn him on to them, too, and thought I'd share this little bit of amazingness here:

Sunday, March 21, 2010

Pope Benedict XVI's Letter to the Church in Ireland

Following is the text written and sent to the Church in Ireland regarding the sexual abuse that has rocked that country and destroyed so many lives:

1. DEAR BROTHERS AND SISTERS OF THE CHURCH IN IRELAND, it is with great concern that I write to you as Pastor of the universal Church. Like yourselves, I have been deeply disturbed by the information which has come to light regarding the abuse of children and vulnerable young people by members of the Church in Ireland, particularly by priests and religious. I can only share in the dismay and the sense of betrayal that so many of you have experienced on learning of these sinful and criminal acts and the way Church authorities in Ireland dealt with them.

As you know, I recently invited the Irish bishops to a meeting here in Rome to give an account of their handling of these matters in the past and to outline the steps they have taken to respond to this grave situation. Together with senior officials of the Roman Curia, I listened to what they had to say, both individually and as a group, as they offered an analysis of mistakes made and lessons learned, and a description of the programmes and protocols now in place. Our discussions were frank and constructive. I am confident that, as a result, the bishops will now be in a stronger position to carry forward the work of repairing past injustices and confronting the broader issues associated with the abuse of minors in a way consonant with the demands of justice and the teachings of the Gospel.


2. For my part, considering the gravity of these offences, and the often inadequate response to them on the part of the ecclesiastical authorities in your country, I have decided to write this Pastoral Letter to express my closeness to you and to propose a path of healing, renewal and reparation.

It is true, as many in your country have pointed out, that the problem of child abuse is peculiar neither to Ireland nor to the Church. Nevertheless, the task you now face is to address the problem of abuse that has occurred within the Irish Catholic community, and to do so with courage and determination. No one imagines that this painful situation will be resolved swiftly. Real progress has been made, yet much more remains to be done. Perseverance and prayer are needed, with great trust in the healing power of God’s grace.

At the same time, I must also express my conviction that, in order to recover from this grievous wound, the Church in Ireland must first acknowledge before the Lord and before others the serious sins committed against defenceless children. Such an acknowledgement, accompanied by sincere sorrow for the damage caused to these victims and their families, must lead to a concerted effort to ensure the protection of children from similar crimes in the future.

As you take up the challenges of this hour, I ask you to remember "the rock from which you were hewn" (Is 51:1). Reflect upon the generous, often heroic, contributions made by past generations of Irish men and women to the Church and to humanity as a whole, and let this provide the impetus for honest self-examination and a committed programme of ecclesial and individual renewal. It is my prayer that, assisted by the intercession of her many saints and purified through penance, the Church in Ireland will overcome the present crisis and become once more a convincing witness to the truth and the goodness of Almighty God, made manifest in his Son Jesus Christ.


3. Historically, the Catholics of Ireland have proved an enormous force for good at home and abroad. Celtic monks like Saint Columbanus spread the Gospel in Western Europe and laid the foundations of medieval monastic culture. The ideals of holiness, charity and transcendent wisdom born of the Christian faith found expression in the building of churches and monasteries and the establishment of schools, libraries and hospitals, all of which helped to consolidate the spiritual identity of Europe. Those Irish missionaries drew their strength and inspiration from the firm faith, strong leadership and upright morals of the Church in their native land.

From the sixteenth century on, Catholics in Ireland endured a long period of persecution, during which they struggled to keep the flame of faith alive in dangerous and difficult circumstances. Saint Oliver Plunkett, the martyred Archbishop of Armagh, is the most famous example of a host of courageous sons and daughters of Ireland who were willing to lay down their lives out of fidelity to the Gospel. After Catholic Emancipation, the Church was free to grow once more. Families and countless individuals who had preserved the faith in times of trial became the catalyst for the great resurgence of Irish Catholicism in the nineteenth century. The Church provided education, especially for the poor, and this was to make a major contribution to Irish society. Among the fruits of the new Catholic schools was a rise in vocations: generations of missionary priests, sisters and brothers left their homeland to serve in every continent, especially in the English-speaking world. They were remarkable not only for their great numbers, but for the strength of their faith and the steadfastness of their pastoral commitment. Many dioceses, especially in Africa, America and Australia, benefited from the presence of Irish clergy and religious who preached the Gospel and established parishes, schools and universities, clinics and hospitals that served both Catholics and the community at large, with particular attention to the needs of the poor.

In almost every family in Ireland, there has been someone – a son or a daughter, an aunt or an uncle – who has given his or her life to the Church. Irish families rightly esteem and cherish their loved ones who have dedicated their lives to Christ, sharing the gift of faith with others, and putting that faith into action in loving service of God and neighbour.


4. In recent decades, however, the Church in your country has had to confront new and serious challenges to the faith arising from the rapid transformation and secularization of Irish society. Fast-paced social change has occurred, often adversely affecting people’s traditional adherence to Catholic teaching and values. All too often, the sacramental and devotional practices that sustain faith and enable it to grow, such as frequent confession, daily prayer and annual retreats, were neglected. Significant too was the tendency during this period, also on the part of priests and religious, to adopt ways of thinking and assessing secular realities without sufficient reference to the Gospel. The programme of renewal proposed by the Second Vatican Council was sometimes misinterpreted and indeed, in the light of the profound social changes that were taking place, it was far from easy to know how best to implement it. In particular, there was a well-intentioned but misguided tendency to avoid penal approaches to canonically irregular situations. It is in this overall context that we must try to understand the disturbing problem of child sexual abuse, which has contributed in no small measure to the weakening of faith and the loss of respect for the Church and her teachings.

Only by examining carefully the many elements that gave rise to the present crisis can a clear-sighted diagnosis of its causes be undertaken and effective remedies be found. Certainly, among the contributing factors we can include: inadequate procedures for determining the suitability of candidates for the priesthood and the religious life; insufficient human, moral, intellectual and spiritual formation in seminaries and novitiates; a tendency in society to favour the clergy and other authority figures; and a misplaced concern for the reputation of the Church and the avoidance of scandal, resulting in failure to apply existing canonical penalties and to safeguard the dignity of every person. Urgent action is needed to address these factors, which have had such tragic consequences in the lives of victims and their families, and have obscured the light of the Gospel to a degree that not even centuries of persecution succeeded in doing.


5. On several occasions since my election to the See of Peter, I have met with victims of sexual abuse, as indeed I am ready to do in the future. I have sat with them, I have listened to their stories, I have acknowledged their suffering, and I have prayed with them and for them. Earlier in my pontificate, in my concern to address this matter, I asked the bishops of Ireland, "to establish the truth of what happened in the past, to take whatever steps are necessary to prevent it from occurring again, to ensure that the principles of justice are fully respected, and above all, to bring healing to the victims and to all those affected by these egregious crimes" (Address to the Bishops of Ireland, 28 October 2006).

With this Letter, I wish to exhort all of you, as God’s people in Ireland, to reflect on the wounds inflicted on Christ’s body, the sometimes painful remedies needed to bind and heal them, and the need for unity, charity and mutual support in the long-term process of restoration and ecclesial renewal. I now turn to you with words that come from my heart, and I wish to speak to each of you individually and to all of you as brothers and sisters in the Lord.


6. To the victims of abuse and their families

You have suffered grievously and I am truly sorry. I know that nothing can undo the wrong you have endured. Your trust has been betrayed and your dignity has been violated. Many of you found that, when you were courageous enough to speak of what happened to you, no one would listen. Those of you who were abused in residential institutions must have felt that there was no escape from your sufferings. It is understandable that you find it hard to forgive or be reconciled with the Church. In her name, I openly express the shame and remorse that we all feel. At the same time, I ask you not to lose hope. It is in the communion of the Church that we encounter the person of Jesus Christ, who was himself a victim of injustice and sin. Like you, he still bears the wounds of his own unjust suffering. He understands the depths of your pain and its enduring effect upon your lives and your relationships, including your relationship with the Church. I know some of you find it difficult even to enter the doors of a church after all that has occurred. Yet Christ’s own wounds, transformed by his redemptive sufferings, are the very means by which the power of evil is broken and we are reborn to life and hope. I believe deeply in the healing power of his self-sacrificing love – even in the darkest and most hopeless situations – to bring liberation and the promise of a new beginning.

Speaking to you as a pastor concerned for the good of all God’s children, I humbly ask you to consider what I have said. I pray that, by drawing nearer to Christ and by participating in the life of his Church – a Church purified by penance and renewed in pastoral charity – you will come to rediscover Christ’s infinite love for each one of you. I am confident that in this way you will be able to find reconciliation, deep inner healing and peace.


7. To priests and religious who have abused children

You betrayed the trust that was placed in you by innocent young people and their parents, and you must answer for it before Almighty God and before properly constituted tribunals. You have forfeited the esteem of the people of Ireland and brought shame and dishonour upon your confreres. Those of you who are priests violated the sanctity of the sacrament of Holy Orders in which Christ makes himself present in us and in our actions. Together with the immense harm done to victims, great damage has been done to the Church and to the public perception of the priesthood and religious life.

I urge you to examine your conscience, take responsibility for the sins you have committed, and humbly express your sorrow. Sincere repentance opens the door to God’s forgiveness and the grace of true amendment. By offering prayers and penances for those you have wronged, you should seek to atone personally for your actions. Christ’s redeeming sacrifice has the power to forgive even the gravest of sins, and to bring forth good from even the most terrible evil. At the same time, God’s justice summons us to give an account of our actions and to conceal nothing. Openly acknowledge your guilt, submit yourselves to the demands of justice, but do not despair of God’s mercy.


8. To parents

You have been deeply shocked to learn of the terrible things that took place in what ought to be the safest and most secure environment of all. In today’s world it is not easy to build a home and to bring up children. They deserve to grow up in security, loved and cherished, with a strong sense of their identity and worth. They have a right to be educated in authentic moral values rooted in the dignity of the human person, to be inspired by the truth of our Catholic faith and to learn ways of behaving and acting that lead to healthy self-esteem and lasting happiness. This noble but demanding task is entrusted in the first place to you, their parents. I urge you to play your part in ensuring the best possible care of children, both at home and in society as a whole, while the Church, for her part, continues to implement the measures adopted in recent years to protect young people in parish and school environments. As you carry out your vital responsibilities, be assured that I remain close to you and I offer you the support of my prayers.


9. To the children and young people of Ireland

I wish to offer you a particular word of encouragement. Your experience of the Church is very different from that of your parents and grandparents. The world has changed greatly since they were your age. Yet all people, in every generation, are called to travel the same path through life, whatever their circumstances may be. We are all scandalized by the sins and failures of some of the Church's members, particularly those who were chosen especially to guide and serve young people. But it is in the Church that you will find Jesus Christ, who is the same yesterday, today and for ever (cf. Heb 13:8). He loves you and he has offered himself on the cross for you. Seek a personal relationship with him within the communion of his Church, for he will never betray your trust! He alone can satisfy your deepest longings and give your lives their fullest meaning by directing them to the service of others. Keep your eyes fixed on Jesus and his goodness, and shelter the flame of faith in your heart. Together with your fellow Catholics in Ireland, I look to you to be faithful disciples of our Lord and to bring your much-needed enthusiasm and idealism to the rebuilding and renewal of our beloved Church.


10. To the priests and religious of Ireland

All of us are suffering as a result of the sins of our confreres who betrayed a sacred trust or failed to deal justly and responsibly with allegations of abuse. In view of the outrage and indignation which this has provoked, not only among the lay faithful but among yourselves and your religious communities, many of you feel personally discouraged, even abandoned. I am also aware that in some people’s eyes you are tainted by association, and viewed as if you were somehow responsible for the misdeeds of others. At this painful time, I want to acknowledge the dedication of your priestly and religious lives and apostolates, and I invite you to reaffirm your faith in Christ, your love of his Church and your confidence in the Gospel's promise of redemption, forgiveness and interior renewal. In this way, you will demonstrate for all to see that where sin abounds, grace abounds all the more (cf. Rom 5:20).

I know that many of you are disappointed, bewildered and angered by the way these matters have been handled by some of your superiors. Yet, it is essential that you cooperate closely with those in authority and help to ensure that the measures adopted to respond to the crisis will be truly evangelical, just and effective. Above all, I urge you to become ever more clearly men and women of prayer, courageously following the path of conversion, purification and reconciliation. In this way, the Church in Ireland will draw new life and vitality from your witness to the Lord's redeeming power made visible in your lives.


11. To my brother bishops

It cannot be denied that some of you and your predecessors failed, at times grievously, to apply the long-established norms of canon law to the crime of child abuse. Serious mistakes were made in responding to allegations. I recognize how difficult it was to grasp the extent and complexity of the problem, to obtain reliable information and to make the right decisions in the light of conflicting expert advice. Nevertheless, it must be admitted that grave errors of judgement were made and failures of leadership occurred. All this has seriously undermined your credibility and effectiveness. I appreciate the efforts you have made to remedy past mistakes and to guarantee that they do not happen again. Besides fully implementing the norms of canon law in addressing cases of child abuse, continue to cooperate with the civil authorities in their area of competence. Clearly, religious superiors should do likewise. They too have taken part in recent discussions here in Rome with a view to establishing a clear and consistent approach to these matters. It is imperative that the child safety norms of the Church in Ireland be continually revised and updated and that they be applied fully and impartially in conformity with canon law.

Only decisive action carried out with complete honesty and transparency will restore the respect and good will of the Irish people towards the Church to which we have consecrated our lives. This must arise, first and foremost, from your own self-examination, inner purification and spiritual renewal. The Irish people rightly expect you to be men of God, to be holy, to live simply, to pursue personal conversion daily. For them, in the words of Saint Augustine, you are a bishop; yet with them you are called to be a follower of Christ (cf. Sermon 340, 1). I therefore exhort you to renew your sense of accountability before God, to grow in solidarity with your people and to deepen your pastoral concern for all the members of your flock. In particular, I ask you to be attentive to the spiritual and moral lives of each one of your priests. Set them an example by your own lives, be close to them, listen to their concerns, offer them encouragement at this difficult time and stir up the flame of their love for Christ and their commitment to the service of their brothers and sisters.

The lay faithful, too, should be encouraged to play their proper part in the life of the Church. See that they are formed in such a way that they can offer an articulate and convincing account of the Gospel in the midst of modern society (cf. 1 Pet 3:15) and cooperate more fully in the Church’s life and mission. This in turn will help you once again become credible leaders and witnesses to the redeeming truth of Christ.


12. To all the faithful of Ireland

A young person’s experience of the Church should always bear fruit in a personal and life-giving encounter with Jesus Christ within a loving, nourishing community. In this environment, young people should be encouraged to grow to their full human and spiritual stature, to aspire to high ideals of holiness, charity and truth, and to draw inspiration from the riches of a great religious and cultural tradition. In our increasingly secularized society, where even we Christians often find it difficult to speak of the transcendent dimension of our existence, we need to find new ways to pass on to young people the beauty and richness of friendship with Jesus Christ in the communion of his Church. In confronting the present crisis, measures to deal justly with individual crimes are essential, yet on their own they are not enough: a new vision is needed, to inspire present and future generations to treasure the gift of our common faith. By treading the path marked out by the Gospel, by observing the commandments and by conforming your lives ever more closely to the figure of Jesus Christ, you will surely experience the profound renewal that is so urgently needed at this time. I invite you all to persevere along this path.


13. Dear brothers and sisters in Christ, it is out of deep concern for all of you at this painful time in which the fragility of the human condition has been so starkly revealed that I have wished to offer these words of encouragement and support. I hope that you will receive them as a sign of my spiritual closeness and my confidence in your ability to respond to the challenges of the present hour by drawing renewed inspiration and strength from Ireland’s noble traditions of fidelity to the Gospel, perseverance in the faith and steadfastness in the pursuit of holiness. In solidarity with all of you, I am praying earnestly that, by God’s grace, the wounds afflicting so many individuals and families may be healed and that the Church in Ireland may experience a season of rebirth and spiritual renewal.


14. I now wish to propose to you some concrete initiatives to address the situation.

At the conclusion of my meeting with the Irish bishops, I asked that Lent this year be set aside as a time to pray for an outpouring of God’s mercy and the Holy Spirit’s gifts of holiness and strength upon the Church in your country. I now invite all of you to devote your Friday penances, for a period of one year, between now and Easter 2011, to this intention. I ask you to offer up your fasting, your prayer, your reading of Scripture and your works of mercy in order to obtain the grace of healing and renewal for the Church in Ireland. I encourage you to discover anew the sacrament of Reconciliation and to avail yourselves more frequently of the transforming power of its grace.

Particular attention should also be given to Eucharistic adoration, and in every diocese there should be churches or chapels specifically devoted to this purpose. I ask parishes, seminaries, religious houses and monasteries to organize periods of Eucharistic adoration, so that all have an opportunity to take part. Through intense prayer before the real presence of the Lord, you can make reparation for the sins of abuse that have done so much harm, at the same time imploring the grace of renewed strength and a deeper sense of mission on the part of all bishops, priests, religious and lay faithful.

I am confident that this programme will lead to a rebirth of the Church in Ireland in the fullness of God’s own truth, for it is the truth that sets us free (cf. Jn 8:32).

Furthermore, having consulted and prayed about the matter, I intend to hold an Apostolic Visitation of certain dioceses in Ireland, as well as seminaries and religious congregations. Arrangements for the Visitation, which is intended to assist the local Church on her path of renewal, will be made in cooperation with the competent offices of the Roman Curia and the Irish Episcopal Conference. The details will be announced in due course.

I also propose that a nationwide Mission be held for all bishops, priests and religious. It is my hope that, by drawing on the expertise of experienced preachers and retreat-givers from Ireland and from elsewhere, and by exploring anew the conciliar documents, the liturgical rites of ordination and profession, and recent pontifical teaching, you will come to a more profound appreciation of your respective vocations, so as to rediscover the roots of your faith in Jesus Christ and to drink deeply from the springs of living water that he offers you through his Church.

In this Year for Priests, I commend to you most particularly the figure of Saint John Mary Vianney, who had such a rich understanding of the mystery of the priesthood. "The priest", he wrote, "holds the key to the treasures of heaven: it is he who opens the door: he is the steward of the good Lord; the administrator of his goods." The Curé d’Ars understood well how greatly blessed a community is when served by a good and holy priest: "A good shepherd, a pastor after God’s heart, is the greatest treasure which the good Lord can grant to a parish, and one of the most precious gifts of divine mercy." Through the intercession of Saint John Mary Vianney, may the priesthood in Ireland be revitalized, and may the whole Church in Ireland grow in appreciation for the great gift of the priestly ministry.

I take this opportunity to thank in anticipation all those who will be involved in the work of organizing the Apostolic Visitation and the Mission, as well as the many men and women throughout Ireland already working for the safety of children in church environments. Since the time when the gravity and extent of the problem of child sexual abuse in Catholic institutions first began to be fully grasped, the Church has done an immense amount of work in many parts of the world in order to address and remedy it. While no effort should be spared in improving and updating existing procedures, I am encouraged by the fact that the current safeguarding practices adopted by local Churches are being seen, in some parts of the world, as a model for other institutions to follow.

I wish to conclude this Letter with a special Prayer for the Church in Ireland, which I send to you with the care of a father for his children and with the affection of a fellow Christian, scandalized and hurt by what has occurred in our beloved Church. As you make use of this prayer in your families, parishes and communities, may the Blessed Virgin Mary protect and guide each of you to a closer union with her Son, crucified and risen. With great affection and unswerving confidence in God’s promises, I cordially impart to all of you my Apostolic Blessing as a pledge of strength and peace in the Lord.

From the Vatican, 19 March 2010, on the Solemnity of Saint Joseph

BENEDICTUS PP. XVI


Prayer for the Church in Ireland

God of our fathers,
renew us in the faith which is our life and salvation,
the hope which promises forgiveness and interior renewal,
the charity which purifies and opens our hearts
to love you, and in you, each of our brothers and sisters.

Lord Jesus Christ,
may the Church in Ireland renew her age-old commitment
to the education of our young people in the way of truth and goodness, holiness and generous service to society.

Holy Spirit, comforter, advocate and guide,
inspire a new springtime of holiness and apostolic zeal?for the Church in Ireland.

May our sorrow and our tears,
our sincere effort to redress past wrongs,
and our firm purpose of amendment
bear an abundant harvest of grace
for the deepening of the faith
in our families, parishes, schools and communities,
for the spiritual progress of Irish society,
and the growth of charity, justice, joy and peace
within the whole human family.

To you, Triune God,
confident in the loving protection of Mary,
Queen of Ireland, our Mother,
and of Saint Patrick, Saint Brigid and all the saints,
do we entrust ourselves, our children,
and the needs of the Church in Ireland.

Amen.