BXVI visits Ground Zero

+JMJ+

I thought this event made his visit truly "American." May the souls of the faithfully departed, through the mercy of God, rest in peace!

First Papal Mass at St. Patrick's Catherdral

+JMJ+

by Karin Zeitvogel
Sat Apr 19, 10:35 AM ET


NEW YORK (AFP) - Pope Benedict XVI on the third anniversary of his pontificate Saturday became the first leader of the world's 1.1 billion Roman Catholics to celebrate mass in St Patrick's cathedral in New York.

Members of the Roman Catholic clergy rose from the pews and leaned over barriers to kiss the pope's ring as he walked slowly down the central aisle of the cathedral to the altar.

A crowd of hundreds pressing against metal barriers outside the 150-year-old cathedral had erupted in a cheer as Benedict descended from a black stretch limousine on Fifth Avenue minutes earlier and climbed the few steps to the entrance of the church.

There, beneath the Gothic spires, he was welcomed by Mayor Michael Bloomberg, before turning to raise both hands in greeting to the cheering crowd.

The mayor had told the hundreds of members of the clergy and religious orders inside the cathedral that, only in New York, "which has long stood as a beacon of tolerance ... could a middle-class kid named Bloomberg grow up and be asked to welcome the pope."

Bloomberg is Jewish, a community to which Benedict has made a special effort to reach out to during his six-day US visit, holding private meetings with Jewish leaders and becoming the first pope to set foot in a synagogue on US soil.

A choir sang and the congregation rose and applauded as the pope entered the cathedral, walking down the center aisle toward the altar, bathed in sunlight streaming in through stained glass windows.

Benedict was on the penultimate day of his US visit, his first since he was elected pope three years ago.

Addressing the UN General Assembly Friday, the 81-year-old pontiff reminded all 192 UN member states of their duty to protect their people from human rights abuses.

"Every state has the primary duty to protect its own population from grave and sustained violations of human rights," he told a packed assembly on his first visit to UN headquarters since becoming pope three years ago.

"If states are unable to guarantee such protection, the international community must intervene with the juridical means provided in the United Nations Charter," he said.

In his remarks, the pontiff extolled the virtue of "multilateral consensus" which he said "continues to be in crisis because it is still subordinated to the decisions of a few, whereas the world's problems call for interventions in the form of collective action."

Benedict also underscored the need to foster dialogue between cultures and religions at a time of tension between the West and the Islamic world.

"The United Nations can count on the results of dialogue between religions and can draw fruit from the willingness of believers to place their experiences at the service of the common good," the pope said.

He later entered the sanctuary of the Park East synagogue in New York, as the first leader of the Roman Catholic church to visit a Jewish place of worship in the United States.

The pontiff also held an unprecedented meeting with several sex abuse victims from the Boston area at the Vatican Embassy in Washington on Thursday.

Pope on Education in America

+JMJ+

Your Eminences,
Dear Brother Bishops,
Distinguished Professors, Teachers and Educators,

“How beautiful are the footsteps of those who bring good news” (Rom 10:15-17). With these words of Isaiah quoted by Saint Paul, I warmly greet each of you – bearers of wisdom – and through you the staff, students and families of the many and varied institutions of learning that you represent. It is my great pleasure to meet you and to share with you some thoughts regarding the nature and identity of Catholic education today. I especially wish to thank Father David O’Connell, President and Rector of the Catholic University of America. Your kind words of welcome are much appreciated. Please extend my heartfelt gratitude to the entire community – faculty, staff and students – of this University.
Education is integral to the mission of the Church to proclaim the Good News. First and foremost every Catholic educational institution is a place to encounter the living God who in Jesus Christ reveals his transforming love and truth (cf. Spe Salvi, 4). This relationship elicits a desire to grow in the knowledge and understanding of Christ and his teaching. In this way those who meet him are drawn by the very power of the Gospel to lead a new life characterized by all that is beautiful, good, and true; a life of Christian witness nurtured and strengthened within the community of our Lord’s disciples, the Church.
The dynamic between personal encounter, knowledge and Christian witness is integral to the diakonia of truth which the Church exercises in the midst of humanity. God’s revelation offers every generation the opportunity to discover the ultimate truth about its own life and the goal of history. This task is never easy; it involves the entire Christian community and motivates each generation of Christian educators to ensure that the power of God’s truth permeates every dimension of the institutions they serve. In this way, Christ’s Good News is set to work, guiding both teacher and student towards the objective truth which, in transcending the particular and the subjective, points to the universal and absolute that enables us to proclaim with confidence the hope which does not disappoint (cf. Rom 5:5). Set against personal struggles, moral confusion and fragmentation of knowledge, the noble goals of scholarship and education, founded on the unity of truth and in service of the person and the community, become an especially powerful instrument of hope.
Dear friends, the history of this nation includes many examples of the Church’s commitment in this regard. The Catholic community here has in fact made education one of its highest priorities. This undertaking has not come without great sacrifice. Towering figures, like Saint Elizabeth Ann Seton and other founders and foundresses, with great tenacity and foresight, laid the foundations of what is today a remarkable network of parochial schools contributing to the spiritual well-being of the Church and the nation. Some, like Saint Katharine Drexel, devoted their lives to educating those whom others had neglected – in her case, African Americans and Native Americans. Countless dedicated Religious Sisters, Brothers, and Priests together with selfless parents have, through Catholic schools, helped generations of immigrants to rise from poverty and take their place in mainstream society.
This sacrifice continues today. It is an outstanding apostolate of hope, seeking to address the material, intellectual and spiritual needs of over three million children and students. It also provides a highly commendable opportunity for the entire Catholic community to contribute generously to the financial needs of our institutions. Their long-term sustainability must be assured. Indeed, everything possible must be done, in cooperation with the wider community, to ensure that they are accessible to people of all social and economic strata. No child should be denied his or her right to an education in faith, which in turn nurtures the soul of a nation.
Some today question the Church’s involvement in education, wondering whether her resources might be better placed elsewhere. Certainly in a nation such as this, the State provides ample opportunities for education and attracts committed and generous men and women to this honorable profession. It is timely, then, to reflect on what is particular to our Catholic institutions. How do they contribute to the good of society through the Church’s primary mission of evangelization?
All the Church’s activities stem from her awareness that she is the bearer of a message which has its origin in God himself: in his goodness and wisdom, God chose to reveal himself and to make known the hidden purpose of his will (cf. Eph 1:9; Dei Verbum, 2). God’s desire to make himself known, and the innate desire of all human beings to know the truth, provide the context for human inquiry into the meaning of life. This unique encounter is sustained within our Christian community: the one who seeks the truth becomes the one who lives by faith (cf. Fides et Ratio, 31). It can be described as a move from “I” to “we”, leading the individual to be numbered among God’s people.
This same dynamic of communal identity – to whom do I belong? – vivifies the ethos of our Catholic institutions. A university or school’s Catholic identity is not simply a question of the number of Catholic students. It is a question of conviction – do we really believe that only in the mystery of the Word made flesh does the mystery of man truly become clear (cf. Gaudium et Spes, 22)? Are we ready to commit our entire self – intellect and will, mind and heart – to God? Do we accept the truth Christ reveals? Is the faith tangible in our universities and schools? Is it given fervent expression liturgically, sacramentally, through prayer, acts of charity, a concern for justice, and respect for God’s creation? Only in this way do we really bear witness to the meaning of who we are and what we uphold.
From this perspective one can recognize that the contemporary “crisis of truth” is rooted in a “crisis of faith”. Only through faith can we freely give our assent to God’s testimony and acknowledge him as the transcendent guarantor of the truth he reveals. Again, we see why fostering personal intimacy with Jesus Christ and communal witness to his loving truth is indispensable in Catholic institutions of learning. Yet we all know, and observe with concern, the difficulty or reluctance many people have today in entrusting themselves to God. It is a complex phenomenon and one which I ponder continually. While we have sought diligently to engage the intellect of our young, perhaps we have neglected the will. Subsequently we observe, with distress, the notion of freedom being distorted. Freedom is not an opting out. It is an opting in – a participation in Being itself. Hence authentic freedom can never be attained by turning away from God. Such a choice would ultimately disregard the very truth we need in order to understand ourselves. A particular responsibility therefore for each of you, and your colleagues, is to evoke among the young the desire for the act of faith, encouraging them to commit themselves to the ecclesial life that follows from this belief. It is here that freedom reaches the certainty of truth. In choosing to live by that truth, we embrace the fullness of the life of faith which is given to us in the Church.
Clearly, then, Catholic identity is not dependent upon statistics. Neither can it be equated simply with orthodoxy of course content. It demands and inspires much more: namely that each and every aspect of your learning communities reverberates within the ecclesial life of faith. Only in faith can truth become incarnate and reason truly human, capable of directing the will along the path of freedom (cf. Spe Salvi, 23). In this way our institutions make a vital contribution to the mission of the Church and truly serve society. They become places in which God’s active presence in human affairs is recognized and in which every young person discovers the joy of entering into Christ’s “being for others” (cf. ibid., 28).
The Church’s primary mission of evangelization, in which educational institutions play a crucial role, is consonant with a nation’s fundamental aspiration to develop a society truly worthy of the human person’s dignity. At times, however, the value of the Church’s contribution to the public forum is questioned. It is important therefore to recall that the truths of faith and of reason never contradict one another (cf. First Vatican Ecumenical Council, Dogmatic Constitution on the Catholic Faith Dei Filius, IV: DS 3017; St. Augustine, Contra Academicos, III, 20, 43). The Church’s mission, in fact, involves her in humanity’s struggle to arrive at truth. In articulating revealed truth she serves all members of society by purifying reason, ensuring that it remains open to the consideration of ultimate truths. Drawing upon divine wisdom, she sheds light on the foundation of human morality and ethics, and reminds all groups in society that it is not praxis that creates truth but truth that should serve as the basis of praxis. Far from undermining the tolerance of legitimate diversity, such a contribution illuminates the very truth which makes consensus attainable, and helps to keep public debate rational, honest and accountable. Similarly the Church never tires of upholding the essential moral categories of right and wrong, without which hope could only wither, giving way to cold pragmatic calculations of utility which render the person little more than a pawn on some ideological chess-board.
With regard to the educational forum, the diakonia of truth takes on a heightened significance in societies where secularist ideology drives a wedge between truth and faith. This division has led to a tendency to equate truth with knowledge and to adopt a positivistic mentality which, in rejecting metaphysics, denies the foundations of faith and rejects the need for a moral vision. Truth means more than knowledge: knowing the truth leads us to discover the good. Truth speaks to the individual in his or her the entirety, inviting us to respond with our whole being. This optimistic vision is found in our Christian faith because such faith has been granted the vision of the Logos, God’s creative Reason, which in the Incarnation, is revealed as Goodness itself. Far from being just a communication of factual data – “informative” – the loving truth of the Gospel is creative and life-changing – “performative” (cf. Spe Salvi, 2). With confidence, Christian educators can liberate the young from the limits of positivism and awaken receptivity to the truth, to God and his goodness. In this way you will also help to form their conscience which, enriched by faith, opens a sure path to inner peace and to respect for others.
It comes as no surprise, then, that not just our own ecclesial communities but society in general has high expectations of Catholic educators. This places upon you a responsibility and offers an opportunity. More and more people – parents in particular – recognize the need for excellence in the human formation of their children. As Mater et Magistra, the Church shares their concern. When nothing beyond the individual is recognized as definitive, the ultimate criterion of judgment becomes the self and the satisfaction of the individual’s immediate wishes. The objectivity and perspective, which can only come through a recognition of the essential transcendent dimension of the human person, can be lost. Within such a relativistic horizon the goals of education are inevitably curtailed. Slowly, a lowering of standards occurs. We observe today a timidity in the face of the category of the good and an aimless pursuit of novelty parading as the realization of freedom. We witness an assumption that every experience is of equal worth and a reluctance to admit imperfection and mistakes. And particularly disturbing, is the reduction of the precious and delicate area of education in sexuality to management of ‘risk’, bereft of any reference to the beauty of conjugal love.
How might Christian educators respond? These harmful developments point to the particular urgency of what we might call “intellectual charity”. This aspect of charity calls the educator to recognize that the profound responsibility to lead the young to truth is nothing less than an act of love. Indeed, the dignity of education lies in fostering the true perfection and happiness of those to be educated. In practice “intellectual charity” upholds the essential unity of knowledge against the fragmentation which ensues when reason is detached from the pursuit of truth. It guides the young towards the deep satisfaction of exercising freedom in relation to truth, and it strives to articulate the relationship between faith and all aspects of family and civic life. Once their passion for the fullness and unity of truth has been awakened, young people will surely relish the discovery that the question of what they can know opens up the vast adventure of what they ought to do. Here they will experience “in what” and “in whom” it is possible to hope, and be inspired to contribute to society in a way that engenders hope in others.
Dear friends, I wish to conclude by focusing our attention specifically on the paramount importance of your own professionalism and witness within our Catholic universities and schools. First, let me thank you for your dedication and generosity. I know from my own days as a professor, and I have heard from your Bishops and officials of the Congregation for Catholic Education, that the reputation of Catholic institutes of learning in this country is largely due to yourselves and your predecessors. Your selfless contributions – from outstanding research to the dedication of those working in inner-city schools – serve both your country and the Church. For this I express my profound gratitude.
In regard to faculty members at Catholic colleges universities, I wish to reaffirm the great value of academic freedom. In virtue of this freedom you are called to search for the truth wherever careful analysis of evidence leads you. Yet it is also the case that any appeal to the principle of academic freedom in order to justify positions that contradict the faith and the teaching of the Church would obstruct or even betray the university=s identity and mission; a mission at the heart of the Church’s munus docendi and not somehow autonomous or independent of it.
Teachers and administrators, whether in universities or schools, have the duty and privilege to ensure that students receive instruction in Catholic doctrine and practice. This requires that public witness to the way of Christ, as found in the Gospel and upheld by the Church=s Magisterium, shapes all aspects of an institution’s life, both inside and outside the classroom. Divergence from this vision weakens Catholic identity and, far from advancing freedom, inevitably leads to confusion, whether moral, intellectual or spiritual.
I wish also to express a particular word of encouragement to both lay and Religious teachers of catechesis who strive to ensure that young people become daily more appreciative of the gift of faith. Religious education is a challenging apostolate, yet there are many signs of a desire among young people to learn about the faith and practice it with vigor. If this awakening is to grow, teachers require a clear and precise understanding of the specific nature and role of Catholic education. They must also be ready to lead the commitment made by the entire school community to assist our young people, and their families, to experience the harmony between faith, life and culture.
Here I wish to make a special appeal to Religious Brothers, Sisters and Priests: do not abandon the school apostolate; indeed, renew your commitment to schools especially those in poorer areas. In places where there are many hollow promises which lure young people away from the path of truth and genuine freedom, the consecrated person’s witness to the evangelical counsels is an irreplaceable gift. I encourage the Religious present to bring renewed enthusiasm to the promotion of vocations. Know that your witness to the ideal of consecration and mission among the young is a source of great inspiration in faith for them and their families.
To all of you I say: bear witness to hope. Nourish your witness with prayer. Account for the hope that characterizes your lives (cf. 1 Pet 3:15) by living the truth which you propose to your students. Help them to know and love the One you have encountered, whose truth and goodness you have experienced with joy. With Saint Augustine, let us say: “we who speak and you who listen acknowledge ourselves as fellow disciples of a single teacher” (Sermons, 23:2). With these sentiments of communion, I gladly impart to you, your colleagues and students, and to your families, my Apostolic Blessing.

Pope in the USA

+JMJ+

I found a VERY upbeat (hope nobody minds) video that just says it all...

Papal Vespers

+JMJ+ I am happy to say that I got to watch Vesper's and the Holy Father's address to the bishops live via EWTN!

The Pope Presides over Vespers
By Deacon Keith Fournier
4/17/2008
Catholic Online (www.catholic.org)

The Liturgy of Vespers over which he then presided reflected “treasures old and new” in the words of the Holy Gospel.


WASHINGTON, D.C. (Catholic Online) - Shortly after his trip through the Streets of down town Washington, DC where he was greeted by massive crowds, the Pope arrived to an enthusiastic welcome at the Shrine of the Basilica of the Immaculate Conception on the Campus of the Catholic University of America.

Inside the Crypt Church of the Shrine,Pope Benedict XVI presided over a Vespers Prayer Service with all of the Bishops of the United States.

The choir of the Shrine led the Service with the beauty of Gregorian chant and stunningly beautiful musical choral renditions. His Holiness entered with his gold Cope held by two Deacons, accompanied by acolytes and vested clergy.

The Liturgy of Vespers over which he then presided reflected “treasures old and new” in the words of the Holy Gospel. It also reflected the Holy Father’s deep and abiding commitment to re-presenting the ancient worship of the Church as both ancient and ever fresh, with no discontinuity at all.

In contrast to some who have tried to wrongfully present the liturgical reforms of the Second Vatican Council as a rupture or a break with the ancient liturgical traditions, this Pope is dedicated to this principle of continuity.

He is a master liturgist and a theologian who understands that the words of the ancient maxim “Lex Orandi, Lex Credendi, Lex Vivendi” provide the heart of a Catholic vision of worship.

Loosely translated the principle proclaims that “As we worship, so we will believe and so we will live.”

So the Nation, and a watching world, were taken into the ancient beauty of Vespers, accompanied in the experience by a heavenly choir and led by Pope Benedict XVI.

It was a profound experience of Catholic worship and a fitting preparation for what was to come. Moments after prayer, the Holy father gave his major address to all of the Bishops, and to all of the faithful.

Pope Arrives in U.S.

+JMJ+

He has ARRIVED!!! Welcome to America, Your Holiness. May you ignite a sense of return to orthodoxy in America! We need it so badly.

Pope Sends Advance Message to US

+JMJ+

In honor of the Holy Father's upcoming visit to America, I have decided to post this article:

Vatican, Apr. 8, 2008 (CWNews.com) - Pope Benedict XVI (bio - news) has released a message to the people of the United States, in preparation for his trip to America next week.

In his message the Holy Father says that he is coming to the US to proclaim that "Jesus Christ is hope for men and women of every language, race, culture, and social condition." The Pontiff also confirms that in his address to the UN he will emphasize the importance of natural law, "the law written on the human heart."

The papal message, released by the Vatican press office on April 8, came in the form of a video. The message was released one week before the Pope is scheduled to arrive in the US. The Pope spoke mostly in English, with a brief portion in Spanish.

The full text of the Pope's message follows:


Dear Brothers and Sisters in the United States of America,

The grace and peace of God our Father and the Lord Jesus Christ be with all of you! In just a few days from now, I shall begin my apostolic visit to your beloved country. Before setting off, I would like to offer you a heartfelt greeting and an invitation to prayer. As you know, I shall only be able to visit two cities: Washington and New York. The intention behind my visit, though, is to reach out spiritually to all Catholics in the United States. At the same time, I earnestly hope that my presence among you will be seen as a fraternal gesture towards every ecclesial community, and a sign of friendship for members of other religious traditions and all men and women of good will. The risen Lord entrusted the apostles and the Church with his Gospel of love and peace, and his intention in doing so was that the message should be passed on to all peoples.


At this point I should like to add some words of thanks, because I am conscious that many people have been working hard for a long time, both in Church circles and in the public services, to prepare for my journey. I am especially grateful to all who have been praying for the success of the visit, since prayer is the most important element of all. Dear friends, I say this because I am convinced that without the power of prayer, without that intimate union with the Lord, our human endeavors would achieve very little. Indeed this is what our faith teaches us. It is God who saves us, he saves the world, and all of history. He is the shepherd of his people. I am coming, sent by Jesus Christ, to bring you his word of life.


Together with your bishops, I have chosen as the theme of my journey three simple but essential words: "Christ our hope." Following in the footsteps of my venerable predecessors, Paul VI and John Paul II, I shall come to United States of America as Pope for the first time, to proclaim this great truth: Jesus Christ is hope for men and women of every language, race, culture, and social condition. Yes, Christ is the face of God present among us. Through him, our lives reach fullness, and together, both as individuals and peoples, we can become a family united by fraternal love, according to the eternal plan of God the Father.


I know how deeply rooted this Gospel message is in your country. I am coming to share it with you, in a series of celebrations and gatherings. I shall also bring the message of Christian hope to the great assembly of the United Nations, to the representatives of all the peoples of the world. Indeed, the world has greater need of hope than ever: hope for peace, for justice, and for freedom; but this hope can never be fulfilled without obedience to the law of God, which Christ brought to fulfillment in the commandment to love one another. Do to others as you would have them do to you, and avoid doing what you would not want them to do. This "golden rule" is given in the Bible, but it is valid for all people, including non-believers. It is the law written on the human heart; on this we can all agree, so that when we come to address other matters we can do so in a positive and constructive manner for the entire human community.


Dirijo un cordial saludo a los católicos de lengua española y les manifiesto mi cercanía espiritual, en particular a los jóvenes, a los enfermos, a los ancianos y a los que pasan por dificultades o se sienten más necesitados. Les expreso mi vivo deseo de poder estar pronto con Ustedes en esa querida Nación. Mientras tanto, les aliento a orar intensamente por los frutos pastorales de mi inminente Viaje Apostólico y a mantener en alto la llama de la esperanza en Cristo Resucitado.


Dear brothers and sisters, dear friends in the United States, I am very much looking forward to being with you. I want you to know that, even if my itinerary is short, with just a few engagements, my heart is close to all of you, especially to the sick, the weak, and the lonely. I thank you once again for your prayerful support of my mission. I reach out to every one of you with affection, and I invoke upon you the maternal protection of the Blessed Virgin Mary.

Que la Virgen María les acompañe y proteja. Que Dios les bendiga.

Benedict XVI's Homily at Mass for John Paul II

+JMJ+

I am still new to this whole blogging business. I have been reading various Catholic blogs in order to think of what ideas to incorporate into this one. Since many have note-worthy news articles, I thought of posting one today. (I know I did this yesterday also). I felt this was most appropriate, since it fits well with the video below on the tribute to John Paul the Great!

"Death Was the Seal of an Existence Totally Given to Christ"

VATICAN CITY, APRIL 2, 2008 (Zenit.org).- Here is a translation of the homily Benedict XVI gave today when he celebrated Mass on the third anniversary of the death of Pope John Paul II.

* * *

Dear brothers and sisters,

The date of April 2 has been imprinted in the Church's memory as the day the Servant of God Pope John Paul II [said] good-bye to this world. Let us again live with emotion the hours of that Saturday afternoon, when the news of his passing away was received by a great multitude of people in prayer who filled St. Peter's Square. For a few days, the Vatican Basilica and this Square truly became the heart of the world. An uninterrupted river of pilgrims paid homage to the remains of the venerated Pontiff and his funeral was a last testament of the esteem and the affection that he had won in the spirit of so many believers and people from all the corners of the earth.

Just like three years ago, today as well, just a short time has passed since Easter. The heart of the Church finds itself still submerged in the mystery of the resurrection of the Lord. In truth, we can interpret the entire life of my beloved predecessor, particularly his Petrine ministry, according to the sign of Christ resurrected. He felt an extraordinary faith in Him, and with Him, he maintained an intimate, unique, uninterrupted conversation. Among his many human and supernatural qualities, he had an exceptional spiritual and mystical sensitivity.

It was enough to see him praying: He literally submerged himself in God and it seemed that everything else during those moments was left outside. During the liturgical celebrations, he was attentive to the mystery being carried out, with a keen capacity to perceive the eloquence of God's word in the development of history, penetrating deeply into God's plan. Holy Mass, as he often repeated, was for him the center of the day and all his existence -- the "living and holy" reality of the Eucharist that gave him spiritual energy to guide the people of God on the path of history.

John Paul II died on the vigil of the Second Sunday of Easter, "the day the Lord made." The throes of death happened on this "day," in the new time-space that is the "eighth day," desired by the Holy Trinity through the work of the incarnate Word, dead and risen. Pope John Paul II showed on various occasions that already from before, during his life, and especially in the fulfilling of his mission as Supreme Pontiff, he was in some way submerged in this spiritual dimension

His pontificate, taken together and in many specific moments, presents itself to us as a sign and testimony of the resurrection of Christ. This paschal dynamism, which made of John Paul II's existence a total responding to the call of the Lord, could not be expressed except without a participation in the sufferings and the death of the divine Master and Redeemer. "This saying is trustworthy," the Apostle Paul says, "If we have died with him we shall also live with him; if we persevere we shall also reign with him" (2 Timothy 2:11-12).

Since childhood, Karol Wojtyla had experienced the truth of these words, finding the cross on his path, in his family, with his people. Very soon he decided to carry it beside Jesus, following in his footsteps. He wanted to be his faithful servant to the point of welcoming the call to the priesthood as a gift and a commitment for all of his life. With Him, he lived, and with Him, he wanted to die. And all of this by way of the unique mediation of most holy Mary, mother of the Church, mother of the Redeemer, intimately and truly associated with the salvific mystery of his death and resurrection.

In this evocative reflection, the biblical readings just proclaimed guide us: "Be not afraid!" (Matthew 28:5). The words of the angel of the Resurrection, addressed to the women before the empty tomb, which we just heard, became a type of motto on the lips of Pope John Paul II, since the solemn beginnings of his Petrine ministry. He repeated them on various occasions to the Church and to the world on the journey toward the year 2000, and after having passed that historical time, as well as afterward, in the dawn of the third millennium. He always pronounced them with inflexible firmness, first raising up [his] crosier predominated by the cross, and later, when his physical energies were weakening, nearly clinging to it, until that last Good Friday, in which he participated in the Way of the Cross from his private chapel, embracing within his arms the cross.

We cannot forget that last and silent testimony of love for Jesus. That eloquent scene of human suffering and faith, in that last Good Friday, also indicated to believers and to the world the secret of every Christian life. That "be not afraid" was not based on human strength, nor on successes accomplished, but rather, only on the word of God, on the cross and resurrection of Christ. In the degree in which he was being stripped of everything, at the end, even of his very words, this total surrender to Christ manifested itself with increasing clarity. As it happened to Jesus, also in the case of John Paul II, words gave way at the end to the ultimate sacrifice, to the gift of self. And death was the seal of an existence totally given to Christ, conformed to him even physically with the traits of suffering and trusting abandonment to the arms of the heavenly Father. "Let me go to the house of the Father," these words -- report those who were at his side -- were his last words, the fulfillment of a life totally oriented to knowing and contemplating the face of the Lord.

Venerated and dear brothers: I give thanks to all of you for having united yourselves to me in this Mass for the soul of the beloved John Paul II. I address a particular thought to the participants in the first world congress on Divine Mercy, which begins precisely today, and which aims to go deeper in his rich magisterium on this theme. The mercy of God, he himself said, is a privileged key for interpreting his pontificate. He wanted the message of the merciful love of God to reach all men and women and he exhorted the faithful to be its witnesses. (Cf. Homily at the dedication of the Shrine of Divine Mercy, Aug. 17, 2002.)

For this reason, he wanted to elevate to the altars Sister Faustina Kowalska, a humble religious converted by the mysterious divine design into the prophetic messenger of divine mercy. The Servant of God John Paul II had known and personally lived the terrible tragedies of the 20th century, and he asked himself during a long time what could stop the advance of evil. The answer could only be found in the love of God. Only divine mercy, in fact, is capable of putting limits on evil; only the omnipotent love of God can topple the dominance of the evil ones and the destructive power of egotism and hate. For this reason, during his last visit to Poland, upon returning to his native land, he said, "Apart from the mercy of God there is no other source of hope for mankind."

Let us give thanks to God because he has given the Church this faithful and courageous servant. Let us praise and bless the Virgin Mary for having ceaselessly watched over his person and his ministry for the benefit of the Christian people and all of humanity. And while we are offering for his chosen soul the redeeming Sacrifice, we ask him to continue interceding from heaven for each one of us, for me in a special way, who Providence has called to take up his inestimable spiritual heritage. May the Church, following his teaching and example, faithfully continue its evangelizing mission without compromises, spreading tirelessly the merciful love of Christ, fount of true peace for the entire world.

[Translated by Kathleen Naab]

In Memoriam: Pope John Paul the Great

+JMJ+

Servant of God, John Paul II, ora pro nobis!