‘[T]he Evangelist tells us that when Jesus sees Nathanael approaching, he exclaims: “Behold, an Israelite indeed, in whom there is no guile!” This is praise reminiscent of the text of a Psalm: “Blessed is the man... in whose spirit there is no deceit”, but provokes the curiosity of Nathanael who answers in amazement: “How do you know me?”
Jesus’ reply cannot immediately be understood. He says: “Before Philip called you, when you were under the fig tree, I saw you”. We do not know what had happened under this fig tree. It is obvious that it had to do with a decisive moment in Nathanael’s life.
His heart is moved by Jesus’ words, he feels understood and he understands: “This man knows everything about me, he knows and is familiar with the road of life; I can truly trust this man”. And so he answers with a clear and beautiful confession of faith: “Rabbi, you are the Son of God! You are the King of Israel!” (Jn 1: 49). In this confession is conveyed a first important step in the journey of attachment to Jesus.
Nathanael’s words shed light on a twofold, complementary aspect of Jesus’ identity: he is recognised both in his special relationship with God the Father, of whom he is the Only-begotten Son, and in his relationship with the People of Israel, of whom he is the declared King, precisely the description of the awaited Messiah. We must never lose sight of either of these two elements because if we only proclaim Jesus’ heavenly dimension, we risk making him an ethereal and evanescent being; and if, on the contrary, we recognise only his concrete place in history, we end by neglecting the divine dimension that properly qualifies him.
We have no precise information about Bartholomew-Nathanael’s subsequent apostolic activity. According to information handed down by Eusebius, the fourth-century historian, a certain Pantaenus is supposed to have discovered traces of Bartholomew’s presence even in India.
In later tradition, as from the Middle Ages, the account of his death by flaying became very popular. Only think of the famous scene of the Last Judgement in the Sistine Chapel in which Michelangelo painted St Bartholomew, who is holding his own skin in his left hand, on which the artist left his self-portrait.
St Bartholomew’s relics are venerated here in Rome in the Church dedicated to him on the Tiber Island, where they are said to have been brought by the German Emperor Otto III in the year 983.
To conclude, we can say that despite the scarcity of information about him, St Bartholomew stands before us to tell us that attachment to Jesus can also be lived and witnessed to without performing sensational deeds. Jesus himself, to whom each one of us is called to dedicate his or her own life and death, is and remains extraordinary’.
from the general audience of 4 October 2006 by Pope Benedict XVI
O Almighty and everlasting God, who didst give to thine Apostle Bartholomew grace truly to believe and to preach thy Word: grant, we beseech thee, unto thy Church; to love that Word which he believed, and both to preach and to receive the same; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘Pius X paid considerable attention to the reform of the Liturgy and, in particular, of sacred music in order to lead the faithful to a life of more profound prayer and fuller participation in the Sacraments. In the Motu Proprio Tra le Sollecitudini (1903), the first year of his Pontificate, he said that the true Christian spirit has its first and indispensable source in active participation in the sacrosanct mysteries and in the public and solemn prayer of the Church.
For this reason he recommended that the Sacraments be received often, encouraging the daily reception of Holy Communion and appropriately lowering the age when children receive their First Communion “to about seven”, the age “when a child begins to reason”.
Faithful to the task of strengthening his brethren in the faith, in confronting certain trends that were manifest in the theological context at the end of the 19th and the beginning of the 20th centuries, Pius X intervened decisively, condemning “Modernism” to protect the faithful from erroneous concepts and to foster a scientific examination of the Revelation consonant with the Tradition of the Church.
...The last months of his life were overshadowed by the impending war. His appeal to Catholics of the world, launched on 2 August 1914 to express the bitter pain of the present hour, was the anguished plea of a father who sees his children taking sides against each other. He died shortly afterwards, on 20 August, and the fame of his holiness immediately began to spread among the Christian people.
Dear brothers and sisters, St Pius X teaches all of us that at the root of our apostolic action in the various fields in which we work there must always be close personal union with Christ, to cultivate and to develop, day after day. This is the essence of all his teaching, of all his pastoral commitment. Only if we are in love with the Lord shall we be able to bring people to God and open them to his merciful love and thereby open the world to God’s mercy’.
Pope Benedict XVI
O God, who for the defence of the Catholic faith, and the restoring of all things in Christ, didst fill thy Supreme Pontiff Saint Pius the Tenth, with heavenly wisdom and apostolic fortitude: graciously grant that, following his teaching and example, we may attain unto eternal rewards; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘[T]hree days before her tragic end, Edith Stein approaching some Sisters in the monastery of Echt, in the Netherlands, said to them: “I am ready for anything. Jesus is also here in our midst. Thus far I have been able to pray very well and I have said with all my heart: ‘Ave, Crux, spes unica’”. Witnesses who managed to escape the terrible massacre recounted that while Teresa Benedicta of the Cross, dressed in the Carmelite habit, was making her way, consciously, toward death, she distinguished herself by her conduct full of peace, her serene attitude and her calm behaviour, attentive to the needs of all. Prayer was the secret of this Saint, Co-Patroness of Europe, who, “Even after she found the truth in the peace of the contemplative life, she was to live to the full the mystery of the Cross”’.
from the general audience of 13 August 2008 by Pope Benedict XVI
O God of our fathers, who didst lead the blessed Martyr Saint Teresa Benedicta of the Cross to know thy crucified Son and imitate him even unto death: mercifully grant that, by her intercession, all men may know Christ as Saviour, and through come to thine eternal vision; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘[I]n 1371 [Bridget’s] deepest desire was crowned: to travel to the Holy Land, to which she went accompanied by her spiritual children, a group that Bridget called “the friends of God”. In those years the Pontiffs lived at Avignon, a long way from Rome: Bridget addressed a heartfelt plea to them to return to the See of Peter, in the Eternal City. She died in 1373, before Pope Gregory XI returned to Rome definitively. She was buried temporarily in the Church of San Lorenzo in Panisperna in Rome but in 1374 her children, Birger and Karin, took her body back to her homeland, to the Monastery of Vadstena, the headquarters of the Religious Order St Bridget had founded. The order immediately experienced a considerable expansion. In 1391 Pope Boniface IX solemnly canonised her. Bridget’s holiness, characterised by the multiplicity of her gifts and the experiences that I have wished to recall in this brief biographical and spiritual outline, makes her an eminent figure in European history. In coming from Scandinavia, St Bridget bears witness to the way Christianity had deeply permeated the life of all the peoples of this Continent. In declaring her Co-Patroness of Europe, Pope John Paul II hoped that St Bridget — who lived in the 14th century when Western Christianity had not yet been wounded by division — may intercede effectively with God to obtain the grace of full Christian unity so deeply longed for. Let us pray, dear brothers and sisters, for this same intention, which we have very much at heart, and that Europe may always be nourished by its Christian roots, invoking the powerful intercession of St Bridget of Sweden, a faithful disciple of God and Co-Patroness of Europe’.
from a general audience, 27 October 2010, by Pope Benedict XVI
O God Most High, the Creator of all mankind: we bless thy holy Name for the virtue and grace which thou hast given unto holy women of all ages, especially Saint Bridget; and we pray that her intercession and the example of her faith and purity may inspire many souls in this generation to look unto thee, and to follow thy blessed Son Jesus Christ our Lord; who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘The outpouring of Christ’s blood is the source of the Church’s life. Saint John, as we know, sees in the water and blood which flowed from our Lord’s body the wellspring of that divine life which is bestowed by the Holy Spirit and communicated to us in the sacraments. The Letter to the Hebrews draws out, we might say, the liturgical implications of this mystery. Jesus, by his suffering and death, his self-oblation in the eternal Spirit, has become our high priest and “the mediator of a new covenant”. These words echo our Lord’s own words at the Last Supper, when he instituted the Eucharist as the sacrament of his body, given up for us, and his blood, the blood of the new and everlasting covenant shed for the forgiveness of sins.
Faithful to Christ’s command to “do this in memory of me”, the Church in every time and place celebrates the Eucharist until the Lord returns in glory, rejoicing in his sacramental presence and drawing upon the power of his saving sacrifice for the redemption of the world. The reality of the Eucharistic sacrifice has always been at the heart of Catholic faith; called into question in the sixteenth century, it was solemnly reaffirmed at the Council of Trent against the backdrop of our justification in Christ. Here in England, as we know, there were many who staunchly defended the Mass, often at great cost, giving rise to that devotion to the Most Holy Eucharist which has been a hallmark of Catholicism in these lands.
The Eucharistic sacrifice of the Body and Blood of Christ embraces in turn the mystery of our Lord’s continuing passion in the members of his Mystical Body, the Church in every age. Here the great crucifix which towers above us serves as a reminder that Christ, our eternal high priest, daily unites our own sacrifices, our own sufferings, our own needs, hopes and aspirations, to the infinite merits of his sacrifice. Through him, with him, and in him, we lift up our own bodies as a sacrifice holy and acceptable to God. In this sense we are caught up in his eternal oblation, completing, as Saint Paul says, in our flesh what is lacking in Christ’s afflictions for the sake of his body, the Church. In the life of the Church, in her trials and tribulations, Christ continues, in the stark phrase of Pascal, to be in agony until the end of the world.
We see this aspect of the mystery of Christ’s precious blood represented, most eloquently, by the martyrs of every age, who drank from the cup which Christ himself drank, and whose own blood, shed in union with his sacrifice, gives new life to the Church. It is also reflected in our brothers and sisters throughout the world who even now are suffering discrimination and persecution for their Christian faith. Yet it is also present, often hidden in the suffering of all those individual Christians who daily unite their sacrifices to those of the Lord for the sanctification of the Church and the redemption of the world’.
from a homily preached at the Cathedral of the Most Precious Blood, Westminster
18 September 2010, on the occasion of his Apostolic Journey to the United Kingdom
by Pope Benedict XVI
Precious Blood, ocean of divine mercy: flow upon us! Precious Blood, most pure offering: procure us every grace! Precious Blood, hope and refuge of sinners: atone for us! Precious Blood, delight of holy souls: draw us! Amen. – St Catherine of Siena.
‘Today, 24 June, we are celebrating the Solemnity of St John the Baptist. He is the only saint — with the exception of the Virgin Mary — whose birth the liturgy celebrates and it does so because it is closely connected with the mystery of the Incarnation of the Son of God. In fact, from the time when he was in his mother’s womb John was the precursor of Jesus: the Angel announced to Mary his miraculous conception as a sign that “nothing is impossible to God”, six months before the great miracle that brings us salvation, God’s union with man brought about by the Holy Spirit. The four Gospels place great emphasis on the figure of John the Baptist, the prophet who concludes the Old Testament and inaugurates the New, by identifying Jesus of Nazareth as the Messiah, the Anointed One of the Lord. In fact, Jesus himself was to speak of John in these terms: “This is he of whom it is written ‘Behold I send my messenger before your face, who shall prepare your way before you. Truly I say to you, among those born of women there has risen no one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he!”.
John’s father, Zechariah — Elizabeth’s husband and a relative of Mary — was a priest of Old Testament worship, he did not immediately believe in the announcement of such an unexpected fatherhood. This is why he was left mute until the day of the circumcision of the child to whom he and his wife gave the name God had indicated to them, that is, John, which means “graced by God”. Inspired by the Holy Spirit, Zechariah spoke thus of his son’s mission: “And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins”.
All this came to pass 30 years later when John began baptising people in the River Jordan, calling them to prepare themselves with this act of penance for the imminent coming of the Messiah, which God had revealed to them during their wanderings in the desert of Judaea. This is why he was called the “Baptist”, the “Baptiser”. When one day Jesus himself came from Nazareth to be baptised, John at first refused but then consented; he saw the Holy Spirit settle on Jesus and heard the voice of the heavenly Father proclaiming him his Son. However, the Baptist’s mission was not yet complete. Shortly afterwards he was also asked to precede Jesus in a violent death: John was beheaded in King Herod’s prison and thus bore a full witness to the Lamb of God who had recognised him and publicly pointed him out beforehand.
Dear friends, the Virgin Mary helped her elderly kinswoman Elizabeth when she was expecting John to bring her pregnancy to completion. May she help all people to follow Jesus, the Christ, the Son of God, whom the Baptist proclaimed with deep humility and prophetic fervour’.
from his Angelus, 24 June 2012, by Pope Benedict XVI
Almighty God, by whose providence thy servant Saint John the Baptist was wonderfully born, and sent to prepare the way of thy Son our Saviour, by preaching of repentance: make us so to follow his doctrine and holy life, that we may truly repent according to his preaching; and after his example constantly speak the truth, boldly rebuke vice, and patiently suffer for the truth’s sake; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘“The Lord is my shepherd, I shall not want”: [this] beautiful prayer begins with these words, evoking the nomadic environment of sheep-farming and the experience of familiarity between the shepherd and the sheep that make up his little flock. The image calls to mind an atmosphere of trust, intimacy and tenderness: the shepherd knows each one of his sheep and calls them by name; and they follow him because they recognise him and trust in him (cf. Jn 10:2-4).
He tends them, looks after them as precious possessions, ready to defend them, to guarantee their well-being and enable them to live a peaceful life. They can lack nothing as long as the shepherd is with them. The Psalmist refers to this experience by calling God his shepherd and letting God lead him to safe pastures: “He makes me lie down in green pastures. He leads me beside still waters; he restores my soul. He leads me in paths of righteousness for his name’s sake” (Ps 23:2-3).
The vision that unfolds before our eyes is that of green pastures and springs of clear water, oases of peace to which the shepherd leads his flock, symbols of the places of life towards which the Lord leads the Psalmist, who feels like the sheep lying on the grass beside a stream, resting rather than in a state of tension or alarm, peaceful and trusting, because it is a safe place, the water is fresh and the shepherd is watching over them.
And let us not forget here that the scene elicited by the Psalm is set in a land that is largely desert, on which the scorching sun beats down, where the Middle-Eastern semi-nomad shepherd lives with his flock in the parched steppes that surround the villages. Nevertheless the shepherd knows where to find grass and fresh water, essential to life, he can lead the way to oases in which the soul is “restored” and where it is possible to recover strength and new energy to start out afresh on the journey.
As the Psalmist says, God guides him to “green pastures” and “still waters”, where everything is superabundant, everything is given in plenty. If the Lord is the Shepherd, even in the desert, a desolate place of death, the certainty of a radical presence of life is not absent, so that he is able to say “I shall not want”. Indeed, the shepherd has at heart the good of his flock, he adapts his own pace and needs to those of his sheep, he walks and lives with them, leading them on paths “of righteousness”, that is, suitable for them, paying attention to their needs and not to his own. The safety of his sheep is a priority for him and he complies with this in leading his flock.
Dear brothers and sisters, if we follow the “Good Shepherd” — no matter how difficult, tortuous or long the pathways of our life may seem, even through spiritual deserts without water and under the scorching sun of rationalism — with the guidance of Christ the Good Shepherd, we too, like the Psalmist, may be sure that we are walking on “paths of righteousness” and that the Lord is leading us, is ever close to us and that we “shall lack nothing”. For this reason the Psalmist can declare his calm assurance without doubt or fear: “Even though I walk through the valley of the shadow of death, I fear no evil; for you are with me; your rod and your staff they comfort me”.
Those who walk with the Lord even in the dark valleys of suffering, doubt and all the human problems, feel safe. You are with me: this is our certainty, this is what supports us’.
from a general audience, 5th October 2011, by Pope Benedict XVI
In both the Ordinariate and Extraordinary Forms of the Roman Rite, one week exactly before Good Friday, Our Lady of Sorrows is today commemorated. In the Ordinariate it is known as ‘Saint Mary in Passiontide’, a day to recall the sufferings of Our Blessed Lady at the foot of the Cross of her Son.
‘With Mary, God has worked for good in everything, and he does not cease, through Mary, to cause good to spread further in the world.
Looking down from the Cross, from the throne of grace and salvation, Jesus gave us his mother Mary to be our mother. At the moment of his self-offering for mankind, he makes Mary as it were the channel of the rivers of grace that flow from the Cross. At the foot of the Cross, Mary becomes our fellow traveller and protector on life’s journey. “By her motherly love she cares for her son’s sisters and brothers who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home”, as the Second Vatican Council expressed it (Lumen Gentium, 62). Yes indeed, in life we pass through high-points and low-points, but Mary intercedes for us with her Son and helps us to discover the power of his divine love, and to open ourselves to that love.
Our trust in the powerful intercession of the Mother of God and our gratitude for the help we have repeatedly experienced impel us, as it were, to think beyond the needs of the moment. What does Mary actually want to say to us, when she rescues us from some trial? She wants to help us grasp the breadth and depth of our Christian vocation. With a mother’s tenderness, she wants to make us understand that our whole life should be a response to the love of our God, who is so rich in mercy. “Understand”, she seems to say to us, “that God, who is the source of all that is good and who never desires anything other than your true happiness, has the right to demand of you a life that yields wholly and joyfully to his will, striving at the same time that others may do likewise”. Where God is, there is a future.
Indeed — when we allow God’s love to pervade and to shape the whole of our lives, then heaven stands open. Then it is possible so to shape the present that it corresponds more and more to the Good News of our Lord Jesus Christ. Then the little things of everyday life acquire meaning, and great problems find solutions.
Confident of this, we pray to Mary; confident of this, we put our faith in Jesus Christ, our Lord and God. Amen’.
Pope Benedict XVI
‘Isidore sought in Christ’s example the definitive confirmation of a just orientation of life and said: “The Saviour Jesus offers us the example of active life when during the day he devoted himself to working signs and miracles in the town, but he showed the contemplative life when he withdrew to the mountain and spent the night in prayer”. In the light of this example of the divine Teacher, Isidore can conclude with this precise moral teaching: “Therefore let the servant of God, imitating Christ, dedicate himself to contemplation without denying himself active life. Behaving otherwise would not be right. Indeed, just as we must love God in contemplation, so we must love our neighbour with action. It is therefore impossible to live without the presence of both the one and the other form of life, nor can we live without experiencing both the one and the other”. I consider that this is the synthesis of a life that seeks contemplation of God, dialogue with God in prayer and in the reading of Sacred Scripture, as well as action at the service of the human community and of our neighbour. This synthesis is the lesson that the great Bishop of Seville has bequeathed to us, Christians of today, called to witness to Christ at the beginning of a new millennium’.
from a general audience, 18 June 2008, by Pope Benedict XVI
O God, by whose providence blessed Isidore was sent to guide thy people in the way of everlasting salvation: grant, we beseech thee; that as we have learned of him the doctrine of life on earth, so we may be found worthy to have him for our advocate in heaven; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘On this day, marked by the austere symbol of ashes, we enter the Season of Lent, beginning a spiritual journey that prepares us for celebrating worthily the Easter Mysteries. The blessed ashes imposed upon our forehead are a sign that reminds us of our condition as creatures, that invites us to repent, and to intensify our commitment to convert, to follow the Lord ever more closely.
Lent is a journey, it means accompanying Jesus who goes up to Jerusalem, the place of the fulfilment of his mystery of Passion, death and Resurrection; it reminds us that Christian life is a “way” to take, not so much consistent with a law to observe as with the very Person of Christ, to encounter, to welcome, to follow.
Indeed, Jesus says to us: “If any man would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23). In other words he tells us that in order to attain, with him, the light and joy of the Resurrection, the victory of life, of love and of goodness, we too must take up our daily cross, as a beautiful passage from the Imitation of Christ urges us: “Take up your cross, therefore, and follow Jesus, and you shall enter eternal life. He himself opened the way before you in carrying his Cross (John 19:17), and upon it he died for you, that you too, might take up your cross and long to die upon it. If you die with him, you shall also live with him, and if you share his suffering, you shall also share his glory”.
…The Church knows that because of our weakness it is difficult to create silence in order to come before God and to acquire an awareness of our condition as creatures who depend on him, as sinners in need of his love. It is for this reason that in Lent she asks us to pray more faithfully, more intensely, and to prolong our meditation on the word of God.
St John Chrysostom urged: “Embellish your house with modesty and humility with the practice of prayer. Make your dwelling place shine with the light of justice; adorn its walls with good works, like a lustre of pure gold, and replace walls and precious stones with faith and supernatural magnanimity, putting prayer above all other things, high up in the gables, to give the whole complex decorum.
“You will thus prepare a worthy dwelling place for the Lord, you will welcome him in a splendid palace. He will grant you to transform your soul into a temple of his presence”.
Dear friends, on this Lenten journey let us be careful to accept Christ’s invitation to follow him more decisively and consistently, renewing the grace and commitments of our Baptism, to cast off the former person within us and put on Christ, in order to arrive at Easter renewed and able to say, with St Paul: “It is no longer I who live, but Christ who lives in me” (Galatians 2:20). I wish you all a good Lenten journey!’
from a general audience, Ash Wednesday, 9 March 2011, by Pope Benedict XVI
Almighty and everlasting God, who hatest nothing that thou hast made and dost forgive the sins of all them that are penitent: create and make in us new and contrite hearts, that we worthily lamenting our sins and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘Communion with Christ creates among Christians a unity of love. In Letter 28, which is a brilliant ecclesiological treatise, Peter Damian develops a profound theology of the Church as communion. “Christ’s Church”, he writes, “is united by the bond of charity to the point that just as she has many members so is she, mystically, entirely contained in a single member; in such a way that the whole universal Church is rightly called the one Bride of Christ in the singular, and each chosen soul, through the sacramental mystery, is considered fully Church”. This is important: not only that the whole universal Church should be united, but that the Church should be present in her totality in each one of us. Thus the service of the individual becomes “an expression of universality” (Ep 28, 9-23). However, the ideal image of “Holy Church” illustrated by Peter Damian does not correspond as he knew well to the reality of his time. For this reason he did not fear to denounce the state of corruption that existed in the monasteries and among the clergy, because, above all, of the practice of the conferral by the lay authorities of ecclesiastical offices; various Bishops and Abbots were behaving as the rulers of their subjects rather than as pastors of souls. Their moral life frequently left much to be desired. For this reason, in 1057 Peter Damian left his monastery with great reluctance and sorrow and accepted, if unwillingly, his appointment as Cardinal Bishop of Ostia. So it was that he entered fully into collaboration with the Popes in the difficult task of Church reform. He saw that to make his own contribution of helping in the work of the Church's renewal contemplation did not suffice. He thus relinquished the beauty of the hermitage and courageously undertook numerous journeys and missions.
Because of his love for monastic life, 10 years later, in 1067, he obtained permission to return to Fonte Avellana and resigned from the Diocese of Ostia. However, the tranquility he had longed for did not last long: two years later, he was sent to Frankfurt in an endeavour to prevent the divorce of Henry IV from his wife Bertha. And again, two years later, in 1071, he went to Monte Cassino for the consecration of the abbey church and at the beginning of 1072, to Ravenna, to re-establish peace with the local Archbishop who had supported the antipope bringing interdiction upon the city. On the journey home to his hermitage, an unexpected illness obliged him to stop at the Benedictine Monastery of Santa Maria Vecchia Fuori Porta in Faenza, where he died in the night between 22 and 23 February 1072.
Dear brothers and sisters, it is a great grace that the Lord should have raised up in the life of the Church a figure as exuberant, rich and complex as St Peter Damian. Moreover, it is rare to find theological works and spirituality as keen and vibrant as those of the Hermitage at Fonte Avellana. St Peter Damian was a monk through and through, with forms of austerity which to us today might even seem excessive. Yet, in that way he made monastic life an eloquent testimony of God’s primacy and an appeal to all to walk towards holiness, free from any compromise with evil. He spent himself, with lucid consistency and great severity, for the reform of the Church of his time. He gave all his spiritual and physical energies to Christ and to the Church, but always remained, as he liked to describe himself, Petrus ultimus monachorum servus, Peter, the lowliest servant of the monks’.
from a general audience, 9 September 2009, by Pope Benedict XVI
Grant, we beseech thee, Almighty God: that we may so follow the teaching and example of thy blessed Confessor Saint Peter Damian; that learning of him to despise all things earthly, we may attain in the end to everlasting felicity; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘The life of the Venetian layman, Jerome Emiliani, was as it were “refounded” on the night of 27 September 1511, when, after making a sincere vow to Our Lady of Treviso to change his behaviour, through the intercession of the Mother of God he found himself freed from the chains of prison, which he himself later presented at the altar of the Virgin.
“Dirupisti vincula mea” (Ps 116:16). The verse of the Psalm expresses the genuine interior revolution that took place after that liberation, bound up with the tormented political events of that age. In fact, it represented an integral renewal of Jerome’s character: by divine intervention he was freed from the bonds of selfishness, pride, search for personal affirmation, so much so that his life, which had previously been dedicated primarily to temporal things, became oriented entirely to God, whom he loved and served particularly in the orphaned, the sick or abandoned young people.
Guided by events in his family, which caused him to become the guardian of all his orphaned nephews, St Jerome matured in his realisation that young people, especially those in difficult straits, could not remain alone, but needed one essential requirement for healthy growth, namely love. In him love was more important than ingenuity and because his was a love that flowed from the charity of God himself, it was filled with patience and understanding: attentive, tender and ready to sacrifice, like the love of a mother.
The Church of the 16th century, divided by the Protestant schism, and searching for a serious reform within itself, enjoyed a flowering of holiness that was the first and most original response to the demands for renewal. The witness of the saints says that it is necessary to trust in God alone: indeed, both personal and institutional trials serve to help faith grow. God has his plans, even if we do not manage to understand its provisions.
…The shining example of St Jerome Emiliani, whom Blessed John Paul II defined as a “lay animator of the laity”, helps us to take to heart every form of poverty in our young people, whether moral, physical or existential, and especially the poverty of love, the root of every serious human problem’.
from a message of Pope Benedict XVI, to the Order of Clerics Regular of Somasca, 20 July 2011
on the 500th anniversary of the prodigious liberation of their founder St Jerome Emiliani
O God, the Father of mercies, who didst raise up Saint Jerome Emiliani to be a defender and father of the fatherless: vouchsafe, through his merits and intercession; that we may faithfully guard thy spirit of adoption, whereby we are called and are indeed thy children; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘In addition to study and teaching, Thomas also dedicated himself to preaching to the people. And the people too came willingly to hear him. I would say that it is truly a great grace when theologians are able to speak to the faithful with simplicity and fervour. The ministry of preaching, moreover, helps theology scholars themselves to have a healthy pastoral realism and enriches their research with lively incentives.
The last months of Thomas’ earthly life remain surrounded by a particular, I would say, mysterious atmosphere. In December 1273, he summoned his friend and secretary Reginald to inform him of his decision to discontinue all work because he had realised, during the celebration of Mass subsequent to a supernatural revelation, that everything he had written until then “was worthless”. This is a mysterious episode that helps us to understand not only Thomas’ personal humility, but also the fact that, however lofty and pure it may be, all we manage to think and say about the faith is infinitely exceeded by God’s greatness and beauty which will be fully revealed to us in Heaven. A few months later, more and more absorbed in thoughtful meditation, Thomas died while on his way to Lyons to take part in the Ecumenical Council convoked by Pope Gregory X. He died in the Cistercian Abbey of Fossanova, after receiving the Viaticum with deeply devout sentiments.
The life and teaching of St Thomas Aquinas could be summed up in an episode passed down by his ancient biographers. While, as was his wont, the Saint was praying before the Crucifix in the early morning in the chapel of St Nicholas in Naples, Domenico da Caserta, the church sacristan, overheard a conversation. Thomas was anxiously asking whether what he had written on the mysteries of the Christian faith was correct. And the Crucified One answered him: “You have spoken well of me, Thomas. What is your reward to be?” And the answer Thomas gave him was what we too, friends and disciples of Jesus, always want to tell him: “Nothing but Yourself, Lord!”’.
from a general audience, 2 June 2010, by Pope Benedict XVI
Everlasting God, who didst enrich thy Church with the learning and holiness of thy servant Saint Thomas Aquinas: grant to all who seek thee a humble mind and a pure heart; that they may know thy Son Jesus Christ to be the way, the truth and the life; who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘[I]f we consider together the two figures of Timothy and Titus, we are aware of certain very significant facts. The most important one is that in carrying out his missions, Paul availed himself of collaborators. He certainly remains the Apostle par excellence, founder and pastor of many Churches.
Yet it clearly appears that he did not do everything on his own but relied on trustworthy people who shared in his endeavours and responsibilities.
Another observation concerns the willingness of these collaborators. The sources concerning Timothy and Titus highlight their readiness to take on various offices that also often consisted in representing Paul in circumstances far from easy. In a word, they teach us to serve the Gospel with generosity, realising that this also entails a service to the Church herself.
…[L]et us follow the recommendation that the Apostle Paul makes to Titus in the Letter addressed to him: “I desire you to insist on these things, so that those who have believed in God may be careful to apply themselves to good deeds; these are excellent and profitable to men” (Titus 3:8).
Through our commitment in practise we can and must discover the truth of these words… we too can be rich in good deeds and thus open the doors of the world to Christ, our Saviour’.
from a general audience, 13 December 2006, given by Pope Benedict XVI
Heavenly Father, who didst send thine Apostle Paul to preach the Gospel, and gavest him Timothy and Titus to be his companions in the Faith: grant that, through their prayers, our fellowship in the Holy Spirit may bear witness to the Name of Jesus; who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal
‘It was not Jesus’ practise to change his disciples’ names: apart from the nickname “sons of thunder”, which in specific circumstances he attributed to the sons of Zebedee and never used again. He never gave any of his disciples a new name.
Yet, he gave one to Simon, calling him “Cephas”. This name was later translated into Greek as Petros and into Latin as Petrus. And it was translated precisely because it was not only a name; it was a “mandate” that Petrus received in that way from the Lord. The new name Petrus was to recur frequently in the Gospels and ended by replacing “Simon”, his original name.
This fact acquires special importance if one bears in mind that in the Old Testament, a change of name usually preceded the entrustment of a mission.
…‘Peter will be the rocky foundation on which he will build the edifice of the Church; he will have the keys of the Kingdom of Heaven to open or close it to people as he sees fit; lastly, he will be able to bind or to loose, in the sense of establishing or prohibiting whatever he deems necessary for the life of the Church. It is always Christ’s Church, not Peter’s.
…This pre-eminent position that Jesus wanted to bestow upon Peter is also encountered after the Resurrection: Jesus charges the women to announce it especially to Peter, as distinct from the other Apostles; it is to Peter and John that Mary Magdalene runs to tell them that the stone has been rolled away from the entrance to the tomb, and John was to stand back to let Peter enter first when they arrived at the empty tomb.
Then, Peter was to be the first witness of an appearance of the Risen One. His role, decisively emphasised, marks the continuity between the pre-eminence he had in the group of the Apostles and the pre-eminence he would continue to have in the community born with the paschal events, as the Book of Acts testifies.
His behaviour was considered so decisive that it prompted remarks as well as criticism.
At the so-called Council of Jerusalem Peter played a directive role, and precisely because he was a witness of authentic faith, Paul himself recognised that he had a certain quality of “leadership”.
Moreover, the fact that several of the key texts that refer to Peter can be traced back to the context of the Last Supper, during which Christ conferred upon Peter the ministry of strengthening his brethren, shows that the ministry entrusted to Peter was one of the constitutive elements of the Church, which was born from the commemoration of the Pasch celebrated in the Eucharist.
This contextualisation of the Primacy of Peter at the Last Supper, at the moment of the Institution of the Eucharist, the Lord’s Pasch, also points to the ultimate meaning of this Primacy: Peter must be the custodian of communion with Christ for all time. He must guide people to communion with Christ; he must ensure that the net does not break, and consequently that universal communion endures. Only together can we be with Christ, who is Lord of all.
Thus, Peter is responsible for guaranteeing communion with Christ with the love of Christ, guiding people to fulfil this love in everyday life. Let us pray that the Primacy of Peter, entrusted to poor human beings, will always be exercised in this original sense as the Lord desired, and that its true meaning will therefore always be recognised by the brethren who are not yet in full communion with us’.
from a general audience, 7 June 2006, given by Pope Benedict XVI
‘With zeal and courage Basil opposed the heretics who denied that Jesus Christ was God as Father. Likewise, against those who would not accept the divinity of the Holy Spirit, he maintained that the Spirit is also God and “must be equated and glorified with the Father and with the Son”. For this reason Basil was one of the great Fathers who formulated the doctrine on the Trinity: the one God, precisely because he is love, is a God in three Persons who form the most profound unity that exists: divine unity.
In his love for Christ and for his Gospel, the great Cappadocian also strove to mend divisions within the Church, doing his utmost to bring all to convert to Christ and to his word, a unifying force which all believers were bound to obey.
To conclude, Basil spent himself without reserve in faithful service to the Church and in the multiform exercise of the episcopal ministry. In accordance with the programme that he himself drafted, he became an “apostle and minister of Christ, steward of God’s mysteries, herald of the Kingdom, a model and rule of piety, an eye of the Body of the Church, a Pastor of Christ's sheep, a loving doctor, father and nurse, a co-operator of God, a farmer of God, a builder of God's temple”.
This is the programme which the holy Bishop consigns to preachers of the Word - in the past as in the present –, a programme which he himself was generously committed to putting into practice. In 379 AD Basil, who was not yet 50, returned to God “in the hope of eternal life, through Jesus Christ Our Lord”.
He was a man who truly lived with his gaze fixed on Christ. He was a man of love for his neighbour. Full of the hope and joy of faith, Basil shows us how to be true Christians’.
from a general audience, 4 July 2007, by Pope Benedict XVI
Almighty God, whose servants Basil and Gregory proclaimed the mystery of thy Word made flesh, that thy Church might be built up in wisdom and strength: grant that we, through their prayers, and rejoicing in the Lord’s presence among us, may with them be brought to to know the power of thine unending love; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘Dear brothers and sisters, it is only by pondering in the heart, in other words, by piecing together and finding unity in all we experience, that, following Mary, we can penetrate the mystery of a God who was made man out of love and who calls us to follow him on the path of love; a love to be expressed daily by generous service to the brethren. May the new year which we are confidently beginning today be a time in which to advance in that knowledge of the heart, which is the wisdom of saints. Let us pray… that the Lord may “make his face to shine” upon us, “and be gracious” to us (cf. Numbers 6:24-7) and bless us. We may be certain of it: if we never tire of seeking his Face, if we never give in to the temptation of discouragement and doubt, if also among the many difficulties we encounter we always remain anchored to him, we will experience the power of his love and his mercy. May the fragile Child who today the Virgin shows to the world make us peacemakers, witnesses of him, the Prince of Peace. Amen!’
Pope Benedict XVI, 1 January 2008
O God, who by the fruitful virginity of Blessed Mary hast bestowed upon mankind the reward of eternal salvation: grant, we beseech thee, that we may know the help of her intercession, through whom we have been counted worthy to receive the Author of our life, Jesus Christ thy Son our Lord; who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘Clement revealed his ideal Church. She was assembled by “the one Spirit of grace poured out upon us” which breathes on the various members of the Body of Christ, where all, united without any divisions, are “members of one another”.
The clear distinction between the “lay person” and the hierarchy in no way signifies opposition, but only this organic connection of a body, an organism with its different functions. The Church, in fact, is not a place of confusion and anarchy where one can do what one likes all the time: each one in this organism, with an articulated structure, exercises his ministry in accordance with the vocation he has received.
With regard to community leaders, Clement clearly explains the doctrine of Apostolic Succession. The norms that regulate it derive ultimately from God himself. The Father sent Jesus Christ, who in turn sent the Apostles. They then sent the first heads of communities and established that they would be succeeded by other worthy men.
Everything, therefore, was made “in an orderly way, according to the will of God”. With these words, these sentences, St Clement underlined that the Church’s structure was sacramental and not political.
The action of God who comes to meet us in the liturgy precedes our decisions and our ideas. The Church is above all a gift of God and not something we ourselves created; consequently, this sacramental structure does not only guarantee the common order but also this precedence of God’s gift which we all need’.
Pope Benedict XVI
O everlasting Shepherd, favourably look upon thy flock: and keep it with perpetual protection, through the intercession of blessed Clement, thy Pope and Martyr, whom thou didst appoint to be shepherd of the whole Church; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘St Albert the Great reminds us that there is friendship between science and faith and that through their vocation to the study of nature, scientists can take an authentic and fascinating path of holiness.
His extraordinary openmindedness is also revealed in a cultural feat which he carried out successfully, that is, the acceptance and appreciation of Aristotle’s thought. In St Albert’s time, in fact, knowledge was spreading of numerous works by this great Greek philosopher, who lived a quarter of a century before Christ, especially in the sphere of ethics and metaphysics. They showed the power of reason, explained lucidly and clearly the meaning and structure of reality, its intelligibility and the value and purpose of human actions. St Albert the Great opened the door to the complete acceptance in medieval philosophy and theology of Aristotle’s philosophy, which was subsequently given a definitive form by St Thomas. This reception of a pagan pre-Christian philosophy, let us say, was an authentic cultural revolution in that epoch. Yet many Christian thinkers feared Aristotle’s philosophy, a non-Christian philosophy, especially because, presented by his Arab commentators, it had been interpreted in such a way, at least in certain points, as to appear completely irreconcilable with the Christian faith. Hence a dilemma arose: are faith and reason in conflict with each other or not?
This is one of the great merits of St Albert: with scientific rigour he studied Aristotle’s works, convinced that all that is truly rational is compatible with the faith revealed in the Sacred Scriptures. In other words, St Albert the Great thus contributed to the formation of an autonomous philosophy, distinct from theology and united with it only by the unity of the truth. So it was that in the 13th century a clear distinction came into being between these two branches of knowledge, philosophy and theology, which, in conversing with each other, co-operate harmoniously in the discovery of the authentic vocation of man, thirsting for truth and happiness: and it is above all theology, that St Albert defined as “emotional knowledge”, which points out to human beings their vocation to eternal joy, a joy that flows from full adherence to the truth.
St Albert the Great was capable of communicating these concepts in a simple and understandable way. An authentic son of St Dominic, he willingly preached to the People of God, who were won over by his words and by the example of his life’.
Pope Benedict XVI
O God, who gavest grace unto blessed Albert, thy Bishop and Doctor, to become truly great in the subjection of human wisdom to divine faith: grant us, we beseech thee, so to follow in the footsteps of his teaching; that we may enjoy the perfect light in heaven; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘The Chair of Peter obliges all who hold it to say, as Peter said during a crisis time among the disciples when so many wanted to leave him: “Lord, to whom shall we go? You have the words of eternal life. We have come to believe; we are convinced that you are God's holy one” (Jn 6: 68 ff.).
The One who sits on the Chair of Peter must remember the Lord’s words to Simon Peter at the Last Supper: “...You in turn must strengthen your brothers” (Lk 22: 32). The one who holds the office of the Petrine ministry must be aware that he is a frail and weak human being - just as his own powers are frail and weak - and is constantly in need of purification and conversion.
But he can also be aware that the power to strengthen his brethren in the faith and keep them united in the confession of the Crucified and Risen Christ comes from the Lord. In St Paul’s First Letter to the Corinthians, we find the oldest account we have of the Resurrection. Paul faithfully received it from the witnesses. This account first speaks of Christ's death for our sins, of his burial and of his Resurrection which took place the third day, and then says: “[Christ] was seen by Cephas, then by the Twelve...” (I Cor 15: 4). Thus, the importance of the mandate conferred upon Peter to the end of time is summed up: being a witness of the Risen Christ.
The Bishop of Rome sits upon the Chair to bear witness to Christ. Thus, the Chair is the symbol of the potestas docendi, the power to teach that is an essential part of the mandate of binding and loosing which the Lord conferred on Peter, and after him, on the Twelve’.
From the homily of Pope Benedict XVI
on the occasion of the Mass of Possession of the Chair of the Bishop of Rome
Archbasilica of St John Lateran, 7 May 2005
O most blessed Saviour, who didst vouchsafe thy gracious presence at the Feast of Dedication: be present with us at this time by thy Holy Spirit, and so possess our souls by thy grace; that we may be living temples, holy and acceptable unto thee; who livest and reignest with the Father, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
Today marks the ninth anniversary of the promulgation in 2009 by Pope Benedict XVI of the Apostolic Constitution, Anglicanorum cœtibus. It was this Constitution which gave life to the personal ordinariates on three continents, and which provides the norms by which the ordinariates were established and their ecclesial lives governed.
The Constitution represents a great gift on the part of the Supreme Pastor of the Universal Church to those Anglicans who, over many years, petitioned the Holy See for some form of corporate reunion with the Catholic Church. That response - the gift of the ordinariates as the means for achieving this prophetic unity - continues to be a blessing to those of us who have accepted this most generous offer and now abide happily in peace and safety - and with not a few precious treasures of our Anglican heritage in tact - within the Barque of Peter.
The full text can be read here.
‘[T]he Holy Father Benedict XVI – Supreme Pastor of the Church and, by mandate of Christ, guarantor of the unity of the episcopate and of the universal communion of all the Churches – has shown his fatherly care for those Anglican faithful (lay, clerics and members of Institutes of Consecrated life and of Societies of Apostolic Life) who have repeatedly petitioned the Holy See to be received into full Catholic Communion.
The Introduction to the Apostolic Constitution lays out the ratio legis of the provision emphasising a number of things which it might be useful to point out:
The Church, which in its unity and diversity is modelled on the Most Holy Trinity, was instituted as “a sacrament – a sign and instrument, that is, of communion with God and of unity among all people” (Lumen gentium, 1). For this reason every division among the baptised wounds that which the Church is and that for which the Church exists, and constitutes, therefore, a scandal in that it contradicts the prayer of Jesus before his passion and death (cf. John 17:20-21).
Ecclesial communion, established by the Holy Spirit who is the principle of unity in the Church, is, by analogy with the mystery of the Incarnate Word, at the same time both invisible (spiritual) and visible (hierarchically organised). The communion among the baptised, therefore, if it is to be full communion, must be “visibly manifested in the bonds of the profession of the faith in its entirety, of the celebration of all of the sacraments instituted by Christ, and of the governance of the College of Bishops united with its head, the Roman Pontiff”.
Although the one Church of Christ subsists in the Catholic Church governed by the Successor of Peter and the Bishops in union with him, there are also elements of sanctification and of truth to be found outside her visible confines, in the Churches and Christian Communities separated from her, which, because these elements are gifts properly belonging to the Church of Christ, are forces impelling towards Catholic unity.
Those Anglican faithful who, under the promptings of the Holy Spirit, have asked to enter into full communion with the Catholic Church have been moved towards unity by those elements of the Church of Christ which have always been present in their personal and communal lives as Christians.
For this reason, the promulgation of the Apostolic Constitution Anglicanorum coetibus by the Holy Father, together with what will follow from this, indicate in a particular way the movement of the Holy Spirit.
The juridical means by the which the Holy Father has decided to receive these Anglicans into full Catholic communion is the erection of Personal Ordinariates (I § 1)’.
from The Significance of the Apostolic Constitution Anglicanorum cœtibus
by Fr Gianfranco Ghirlanda SJ
Nine years ago today came the news from Rome (announced by William Cardinal Levada) and London (announced at a joint press conference by the Archbishops of Westminster and Canterbury) that the Holy See was to establish the provision of personal ordinariates for Anglicans entering into the Catholic Church. It was an historic day, one that I recall vividly as I sat reading the news, with a giddy head and pounding heart, at the desk in the study of my Anglican rectory in Calgary. Whilst it wasn’t easy to take in the magnitude of what was being heralded, my instinctive reaction was one of unbounded joy and excitement. I ran up the stairs, calling to my wife: ‘They’ve done it! They’ve made a home for us!’ I was an immediate and enthusiastic convert, eager to learn the detail of this offer (the actual document, the Apostolic Constitution Anglicanorum coetibus, wouldn’t be published for another twenty days), and to share what was being offered with my parishioners, in hope – though not necessarily expectation – that they would share my enthusiasm for exploring what this might mean, in practical terms, for our small Anglican community.
Just over two years later, and after much discussion, prayer, study, and constructive negotiation with our Anglican brethren in the local diocese, we entered into the fulness of Catholic communion with the Successor of Saint Peter, ‘lock, stock, and barrel’, as it were. And so this newly-minted Catholic community of the Ordinariate began a fresh chapter in its century-old life, having succeeded in the goal of all true ecumenical dialogue – realised ecumenism – which is only possible within what Blessed John Henry Newman memorably called, ‘the one fold of the Redeemer’.
St John’s, Calgary continues its life and mission as one of the founding parishes of the Personal Ordinariate of the Chair of St Peter, and my prayers today on this anniversary are for its clergy and people as they endeavour to preserve the great treasures – spiritual, liturgical, and pastoral – of our Anglican patrimony, and share them with the wider Church to which they are now happily joined. Oh, yes, and a prayer of thanksgiving is also due to Pope Emeritus Benedict XVI, without whom none of us in the Ordinariate would be where we are today!
O Lord Jesus Christ, who, when thou wast about to suffer, didst pray for thy disciples to the end of time that they might all be one, as thou art in the Father, and the Father in thee, look down in pity on the manifold divisions among those who profess thy faith, and heal the many wounds which the pride of man and the craft of Satan have inflicted upon thy people. Break down the walls of separation which divide one party and denomination of Christians from another… and bring them all into that one communion which thou didst set up in the beginning, the One Holy Catholic and Apostolic Church. Teach all men that the see of Saint Peter, the Holy Church of Rome, is the foundation, centre, and instrument of unity. Open their hearts to the long-forgotten truth that our Holy Father, the Pope, is thy Vicar and Representative; and that in obeying him in matters of religion, they are obeying thee, so that as there is but one holy company in heaven above, so likewise there may be but one communion, confessing and glorifying thy holy Name here below. Amen.
Blessed John Henry Newman, 1801-1890
‘“Fugitiva relinquere et aeterna captare”: to abandon transient realities and seek to grasp that which is eternal. These words from the letter your Founder addressed to Rudolph, Provost of Rheims, contain the core of your spirituality (cf. Letter to Rudolph, n. 13): the strong desire to enter in union of life with God, abandoning everything else, everything that stands in the way of this communion, and letting oneself be grasped by the immense love of God to live this love alone.
Dear brothers you have found the hidden treasure, the pearl of great value (cf. Mt 13:44-46); you have responded radically to Jesus’ invitation: “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me” (Mt 19:21). Every monastery — male or female — is an oasis in which the deep well, from which to draw “living water” to quench our deepest thirst, is constantly being dug with prayer and meditation. However, the charterhouse is a special oasis in which silence and solitude are preserved with special care, in accordance with the form of life founded by St Bruno and which has remained unchanged down the centuries. “I live in a rather faraway hermitage... with some religious brothers”, is the concise sentence that your Founder wrote (Letter to Rudolph “the Green”, n. 4). The Successor of Peter’s Visit to this historic Charterhouse is not only intended to strengthen those of you who live here but the entire Order in its mission which is more than ever timely and meaningful in today’s world.
Technical progress, especially in the area of transport and communications, has made human life more comfortable but also more keyed up, at times even frenetic. Cities are almost always noisy, silence is rarely to be found in them because there is always background noise, in some areas even at night. In recent decades, moreover, the development of the media has spread and extended a phenomenon that had already been outlined in the 1960s: virtuality risks predominating over reality. Unbeknownst to them, people are increasingly becoming immersed in a virtual dimension because of the audiovisual messages that accompany their life from morning to night.
The youngest, born into this condition, seem to want to fill every empty moment with music and images, out of fear of feeling this very emptiness. This is a trend that has always existed, especially among the young and in the more developed urban contexts but today it has reached a level such as to give rise to talk about anthropological mutation. Some people are no longer able to remain for long periods in silence and solitude.
I chose to mention this socio-cultural condition because it highlights the specific charism of the Charterhouse as a precious gift for the Church and for the world, a gift that contains a deep message for our life and for the whole of humanity. I shall sum it up like this: by withdrawing into silence and solitude, human beings, so to speak, “expose” themselves to reality in their nakedness, to that apparent “void”, which I mentioned at the outset, in order to experience instead Fullness, the presence of God, of the most real Reality that exists and that lies beyond the tangible dimension. He is a perceptible presence in every creature: in the air that we breathe, in the light that we see and that warms us, in the grass, in stones.... God, Creator omnium, (the Creator of all), passes through all things but is beyond them and for this very reason is the foundation of them all.
The monk, in leaving everything, “takes a risk”, as it were: he exposes himself to solitude and silence in order to live on nothing but the essential, and precisely in living on the essential he also finds a deep communion with his brethren, with every human being.
Some might think that it would suffice to come here to take this “leap”. But it is not like this. This vocation, like every vocation, finds an answer in an ongoing process, in a life-long search. Indeed it is not enough to withdraw to a place such as this in order to learn to be in God’s presence. Just as in marriage it is not enough to celebrate the Sacrament to become effectively one but it is necessary to let God’s grace act and to walk together through the daily routine of conjugal life, so becoming monks requires time, practice and patience, “in a divine and persevering vigilance”, as St Bruno said, they “await the return of their Lord so that they might be able to open the door to him as soon as he knocks” (Letter to Rudolph “the Green”, n. 4); and the beauty of every vocation in the Church consists precisely in this: giving God time to act with his Spirit and to one’s own humanity to form itself, to grow in that particular state of life according to the measure of the maturity of Christ’.
from a homily given at the Church of the Charterhouse of Serra San Bruno, October 2011
by Pope Benedict XVI
Almighty and everlasting God, who dost prepare mansions in heaven for them that forsake the world: we humbly entreat thy boundless mercy; that at the intercession of blessed Bruno, thy Confessor, we may be faithful to vows that we have made, and may obtain, to our eternal salvation, the rewards which thou hast promised to them that persevere unto the end; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
‘Anglicanism and the official Protestant bodies tolerate almost every species of heterodox theology and disordered morality. The Anglicans, who once claimed to follow St Vincent of Lerins in holding only what all Christians at all times and in all places have believed, now teach what has never been believed anywhere by anyone, even on the far left of heresy… A man can deny the Virgin Birth and Bodily Resurrection of Christ and end up as Lord Bishop of Durham. There is even a “Sea of Faith” group for Anglican atheists. The chief consequence of twentieth-century ecumenism would seem to be the even greater distancing of the Reformation communities from the Catholic Church. The hopes of the Anglo-Papalists are in ruins. Or are they? In 2009, by the motu proprio Anglicanorum coetibus, Pope Benedict XVI established a Personal Ordinariate for Anglicans reconciled with the Catholic Church, which would seem to fulfil the aspirations of the long neglected Anglo-Papalists of the 1930s. As Archbishop Augustine Di Noia OP has recently said, in the Ordinariate we see a work of the Holy Spirit and an answer to the Church’s prayers for Christian unity. Reunion has come to pass, not “all round”, but for those brave souls who relinquished the material comforts of the Anglican Establishment in order to profess the Catholic faith, in the divine integrity of its truth, with and under Peter’.
Fr John Saward, from his foreword to Reunion Revisited: 1930s Ecumenism Exposed, 2017
by Fr Mark Vickers
‘“If any man would come after me, let him deny himself and take up his cross and follow me” (16:24). Without doubt, this is hard language, difficult to accept and put into practice, but the testimony of the saints assures us that it is possible for all who trust and entrust themselves to Christ. Their example encourages those who call themselves Christian to be credible, that is, consistent with the principles and the faith that they profess. It is not enough to appear good and honest: one must truly be so. And the good and honest person is one who does not obscure God’s light with his own ego, does not put himself forward, but allows God to shine through.
This is the lesson we can learn from Saint Wenceslaus, who had the courage to prefer the kingdom of heaven to the enticement of worldly power. His gaze never moved away from Jesus Christ, who suffered for us, leaving us an example that we should follow in his steps, as Saint Peter writes in the second reading that we just heard. As an obedient disciple of the Lord, the young prince Wenceslaus remained faithful to the Gospel teachings he had learned from his saintly grandmother, the martyr Ludmila. In observing these, even before committing himself to build peaceful relations within his lands and with neighbouring countries, he took steps to spread the Christian faith, summoning priests and building churches. In the first Old Slavonic “narration”, we read that “he assisted God’s ministers and he also adorned many churches” and that “he was benevolent to the poor, clothed the naked, gave food to the hungry, welcomed pilgrims, just as the Gospel enjoins. He did not allow injustice to be done to widows, he loved all people, whether poor or rich”. He learned from the Lord to be “merciful and gracious”, and animated by the Gospel spirit he was even able to pardon his brother who tried to kill him. Rightly, then, you invoke him as the “heir” of your nation, and in a well-known song, you ask him not to let it perish.
Wenceslaus died as a martyr for Christ. It is interesting to note that, by killing him, his brother Boleslaus succeeded in taking possession of the throne of Prague, but the crown placed on the heads of his successors did not bear his name. Rather, it bears the name of Wenceslaus, as a testimony that “the throne of the king who judges the poor in truth will remain firm for ever” (cf. today’s Office of Readings). This fact is judged as a miraculous intervention by God, who does not abandon his faithful: “the conquered innocent defeated the cruel conqueror just as Christ did on the cross” (cf. The Legend of Saint Wenceslaus), and the blood of the martyr did not cry out for hatred or revenge, but rather for pardon and peace’.
from a homily during an Apostolic Visit to the Czech Republic, 28 September 2009
by Pope Benedict XVI
O God, who by the victory of martyrdom didst exalt blessed Wenceslaus from an earthly realm to the glory of thy heavenly kingdom: grant, we pray thee; that by his merits and intercession, we may be made heirs of the King of kings, even Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.
Fr Lee Kenyon
A Treasure to be Shared
The Acolyte’s Toolbox