THE HOLY FAMILY: JESUS, MARY & JOSPEH

Colossians 3:18-20 Wives, be subject to your husbands, as is fitting in the Lord. Husbands, love your wives, and do not be harsh with them. Children, obey your parents in everything, for this pleases the Lord.  

POPE FRANCIS: Jesus, Mary and Joseph to you, Holy Family of Nazareth, do we turn our gaze with admiration… Jesus, Mary and Joseph, we pray to you with confidence, we entrust ourselves to you with joy!

Pope Benedict XVI, Vatican Gardens, 5 July 2010: The Gospel, as we know, has not kept any word from Joseph, who carries out his activity in silence. It is the style that characterizes his whole existence, both before finding himself before the mystery of God's action in his spouse, as well as when - conscious of this mystery - he is with Mary in the Nativity. On that holy night, in Bethlehem, with Mary and the Child, is Joseph, to whom the Heavenly Father entrusted the daily care of his Son on earth, a care carried out with humility and in silence.

Pope St. John Paul II, Redemptoris Custos: At the circumcision Joseph names the child "Jesus." This is the only name in which there is salvation (Acts 4:12). Its significance had been revealed to Joseph at the moment of his "annunciation": "You shall call the child Jesus, for he will save his people from their sins" (Matthew 1:21). In conferring the name, Joseph declares his own legal fatherhood over Jesus, and in speaking the name he proclaims the child's mission as Savior.

Pope Benedict XVI, Angelus, 19 March 2006: The Gospel of Matthew highlights in a special way the messianic prophecies which found their fulfillment through St. Joseph’s role: the birth of Jesus in Bethlehem (2:13-15); the byname "Nazarene" (2:22-23). In all this he showed himself, as his spouse Mary, authentic heir of Abraham’s faith: faith in God who guides the events of history according to His mysterious salvific plan. Joseph’s greatness, like Mary’s, stands out even more because his mission was developed in humility and in the hiddenness of the house of Nazareth. Moreover, God himself, in the person of His incarnate Son, chose this way and style of life in His earthly existence. From the example of St. Joseph we all receive a strong invitation to develop with fidelity, simplicity and modesty, the task that providence has assigned to us. I am thinking above all of fathers and mothers of families, and I pray that they will always be able to appreciate the beauty of a simple and industrious life, cultivating the conjugal relationship with care and fulfilling with enthusiasm the great and not easy educational mission.

Pope Benedict XVI, Yaoundé, Cameroon, 19 March 2009: Each and every one of us has a role to play in the plan of God: Father, Son and Holy Spirit. If discouragement overwhelms you, think of the faith of Joseph; if anxiety has its grip on you, think of the hope of Joseph, that descendant of Abraham who hoped against hope; if exasperation or hatred seizes you, think of the love of Joseph, who was the first man to set eyes on the human face of God in the person of the Infant conceived by the Holy Spirit in the womb of the Virgin Mary. Let us praise and thank Christ for having drawn so close to us, and for giving us Joseph as an example and model of love for Him.

Pope Leo XIII, Quamquam Pluries: St. Joseph set himself to protect, with a mighty love and a daily solicitude, his spouse and the Divine Infant; regularly by his work he earned what was necessary for the one and the other for nourishment and clothing; he guarded from death the Child threatened by a monarch's jealousy, and found for Him a refuge; in the miseries of the journey and in the bitterness of exile he was ever the companion, the assistance, and the upholder of the Virgin and of Jesus.

St. Bernardino of Siena: He was chosen by the eternal Father as the trustworthy guardian and protector of His greatest treasures, namely, His divine Son and Mary, Joseph’s spouse. He carried out this vocation with complete fidelity until at last God called him, saying ‘Good and faithful servant, enter into the joy of your Lord.’

St. Josemaria Escrivá: There are many good reasons to honor Saint Joseph, and to learn from his life. He was a man of strong faith. He earned a living for his family - Jesus and Mary - with his own hard work... He guarded the purity of the Blessed Virgin, who was his Spouse. And he respected - he loved! - God’s freedom, when God made His choice: not only His choice of Our Lady the Virgin as His Mother, but also His choice of Saint Joseph as the Husband of Holy Mary.

Pope Benedict XVI, Yaoundé, Cameroon, 19 March, 2009: I wish to extend a particular word of encouragement to fathers so that they may take Saint Joseph as their model. He who kept watch over the Son of Man is able to teach them the deepest meaning of their own fatherhood. In the same way, each father receives his children from God, and they are created in God’s own image and likeness. Saint Joseph was the spouse of Mary. In the same way, each father sees himself entrusted with the mystery of womanhood through his own wife. Dear fathers, like Saint Joseph, respect and love your spouse; and by your love and your wise presence, lead your children to God where they must be (Lk 2:49.)

Venerable Pope Paul VI, Homily, 27 March 1969: St. Joseph was a "committed" man, as we might say nowadays. And what commitment! He had total commitment to Mary, the elect of all the women of the earth and of history, always his virgin spouse… and total commitment to Jesus, who was his offspring only by legal descendance, not by the flesh. His were the burdens, the responsibilities, the risks and the labors surrounding the Holy Family. His was the service, the work and the sacrifices, in the shadows of that Gospel picture in which we love to meditate on him; and we are certainly not mistaken, for we all know him now and call him blessed.

St. Josemaria Escrivá: In human life, Joseph was Jesus' master in their daily contact, full of refined affection, glad to deny himself to take better care of Jesus. Isn't that reason enough for us to consider this just man, this holy patriarch, in whom the faith of the old covenant bears fruit, as a master of interior life? Interior life is nothing but continual and direct conversation with Christ, so as to become one with him. And Joseph can tell us many things about Jesus. Therefore, never neglect devotion to him - Ite ad Ioseph: "Go to Joseph" - as Christian tradition puts it in the words of the Old Testament (Genesis 41:55.)

Blessed Pope Pius IX, Quemadmodum Deus: As almighty God appointed Joseph, son of the patriarch Jacob, over all the land of Egypt to save grain for the people, so when the fullness of time had come and He was about to send to earth His only-begotten Son, the Savior of the world, He chose another Joseph, of whom the first had been the type, and He made him the lord and chief of His household and possessions, the guardian of His choicest treasures.

Pope Francis, Audience, 1 May 2013: In the silence of his daily activity, St. Joseph shared with Mary a single, common focal point of attention: Jesus. They accompany and guard, with dedication and tenderness, the growth of the Son of God made man for us, reflecting on everything that happens. In the Gospels, Luke points out twice the attitude of Mary, which is also that of St. Joseph: "She treasured all these things, and pondered them in her heart" (2:19.51).

Pope St. John Paul II, Homily, 19 March 1987: The Church admires the simplicity and the depth of St Joseph’s faith. She admires and venerates his rectitude, his humility, his courage. How many values God entrusted to Joseph in his humble and hidden life as an artisan of Nazareth! He entrusted to him his own eternal Son, who in the house of Joseph embraced all that constitutes the truth of the Son of man. To Joseph God entrusted Mary, her virginity and her maternity – her virginal maternity. He entrusted to him the Holy Family. God entrusted to Joseph what is most holy in the whole history of creation, and that humble man, that carpenter, did not disappoint God’s trust. To the very end he showed himself faithful, thoughtful, provident, solicitous–after the model of the eternal Father Himself.

Pope Benedict XVI, Vatican Gardens, 5 July 2010: Later in the Gospel, Joseph appears in only one more episode, when he goes to Jerusalem and lives the anguish of losing the Son Jesus. St. Luke describes the anxious search and the wonder at finding him in the Temple, but even greater is the astonishment at hearing the mysterious words: "How is it that you sought me? Did you not know that I must be in my Father's house?" (St. Luke 2:49). This twofold question of the Son of God helps us to understand the mystery of Joseph's paternity. Reminding his own parents of the primacy of the One he calls "my Father," Jesus affirms the primacy of the will of God over every other will, and reveals to Joseph the profound truth of his role: He too is called to be a disciple of Jesus, dedicating his existence to the service of the Son of God and of the Virgin Mother, in obedience to the Heavenly Father.

Pope Francis, Inaugural Mass, 19 March 2013: In the Gospel of Matthew we hear that “Joseph did as the angel of the Lord commanded him and took Mary as his wife” (Mt 1:24). These words already point to the mission which God entrusts to Joseph: he is to be the custos, the protector. The protector of whom? Of Mary and Jesus; but this protection is then extended to the Church… How does Joseph exercise his role as protector? Discreetly, humbly and silently, but with an unfailing presence and utter fidelity, even when he finds it hard to understand. From the time of his betrothal to Mary until the finding of the twelve-year-old Jesus in the Temple of Jerusalem, he is there at every moment with loving care. As the spouse of Mary, he is at her side in good times and bad, on the journey to Bethlehem for the census and in the anxious and joyful hours when she gave birth; amid the drama of the flight into Egypt and during the frantic search for their child in the Temple; and later in the day-to-day life of the home of Nazareth, in the workshop where he taught his trade to Jesus.

St. Alphonsus Liguori: The two disciples, going to Emmaus, (Lk. 24:13-31) were inflamed with divine love by the few moments which they spent in company with our Savior, and by His words. What flames of holy love must not, then, have been enkindled in the heart of St. Joseph, who for thirty years conversed with Jesus Christ, and listened to His words of eternal life; who observed the perfect example which Jesus gave of humility and patience, and saw the promptness with which He obeyed and helped him in his labors, and all that was needed for the household! 

ASH WEDNESDAY HOMILY 2013 - POPE BENEDICT XVI

Ash Wednesday Homily of Pope Benedict XVI

Venerable Brethren, Dear Brothers and Sisters,

Today, Ash Wednesday, we begin a new Lenten journey, a journey that lasts forty days and leads us towards the joy of Easter, the victory of life over death. Following the ancient Roman tradition of the Lenten stations, we are gathered today for the celebration of the Eucharist. Traditionally the first station is held in the Basilica of Santa Sabina on the Aventine Hill. Circumstances have suggested that we gather in the Vatican Basilica. This evening we meet in great numbers around the tomb of the Apostle Peter, also to beg his intercession for the Church’s path forward at this particular moment, renewing our faith in the Chief Pastor, Christ the Lord. For me it is a fitting occasion to thank everyone, especially the faithful of the Diocese of Rome, as I prepare to conclude my Petrine ministry, and to ask for a special remembrance in your prayers.

The readings just proclaimed offer us several points of reflection which during this Lent, with God’s grace, we are called to translate into concrete ways of thinking and acting. First, the Church repeats to us the powerful appeal which the prophet Joel addressed to the people of Israel: "Even now, says the Lord, return to me with all your heart, with fasting, with weeping and with mourning" (2:12). The expression "with all your heart" is important: it means from the core of our thoughts and feelings, from the wellspring of our free decisions, choices and actions, in an act of complete and radical freedom. But is such a return to God possible? Yes, because there is a power which does not reside in our own hearts, but springs from God’s own heart. It is the power of his mercy. The prophet goes on to say: "Return to the Lord, your God, for he is gracious and merciful, slow to anger and abounding in steadfast love, and relents from punishing" (v. 13). To return to the Lord is possible as a "grace", for it is God’s own work and the fruit of our faith in his mercy. This return to God becomes a concrete reality in our lives only when the Lord’s grace penetrates and deeply shakes us, enabling us to "rend our hearts". Again, the prophet has God proclaim these words: "Rend your hearts and not your clothing" (v. 13). In our own day, lots of people are ready to "rend their clothing" in the face of scandals and acts of injustice – the fault naturally of others – but few seem prepared to do something about their own "hearts", their own consciences and their own intentions, allowing the Lord to transform, renew and convert them.

The words, "Return to me with all your heart", are an appeal directed not only to individuals, but to the whole community. Again, in the first reading we heard the words: "Blow the trumpet in Zion; sanctify a fast; call a solemn assembly; gather the people. Sanctify the congregation; assemble the aged; gather the children, even infants at the breast. Let the bridegroom leave his room, and the bride her canopy" (vv. 15-16). The dimension of community is an essential part of Christian faith and life. Christ came "to gather into one the dispersed children of God" (cf. Jn 11:52). The "we" of the Church is a community in which Jesus draws us together to himself (cf. Jn 12:32): faith is necessarily ecclesial. It is important to keep this in mind and to experience it throughout this Lenten season: everyone should realize that we do not take up the path of repentance alone, but together with our many brothers and sisters in the Church.

Finally, the prophet considers the prayer of the priests, who turn to God with tears, saying: "Do not make your heritage a mockery, a byword among the nations. Why should it be said among the peoples, ‘Where is their God?’" (v. 17). This prayer makes us think of the importance of the witness of Christian faith and life given by each of us and our communities for showing the face of the Church, and how that face is sometimes disfigured. I think in particular of sins against the unity of the Church, and divisions within the body of the Church. To experience Lent in a more intense and manifest ecclesial communion, overcoming individualism and rivalry, is a humble and valuable sign for those who are distant from the faith or indifferent.

"See, now is the acceptable time; see, now is the day of salvation!" (2 Cor 6:2). These words of the Apostle Paul to the Christians of Corinth also echo in our hearts with an urgency which leaves no room for absence or inertia. The frequent repetition of the word "now" tells us that we cannot let this moment pass: it is given to us as a unique and unrepeatable opportunity. The Apostle fixes his gaze on on the "sharing" which Christ wanted to characterize his life, by taking upon himself all that is human, even our sin. Saint Paul’s words are forceful: God "made him to be sin" for our sake. Jesus, the innocent one, the holy one, "he who knew no sin" (2 Cor 5:21), took upon himself the burden of sin by sharing with humanity its wages of death, even death on a cross. The reconciliation offered us had a high price, that of the cross raised on Golgotha on which the Son of God made man hung. In this, God’s immersion in human suffering and the abyss of evil, is the root of our justification. To "return to God with all your heart" on this Lenten journey means embracing the cross, following Christ along the path which leads to Calvary, unto complete self-giving. It is a journey which teaches us each day to abandon our selfishness and self-absorption in order to make room for God, who opens and transforms our hearts. Saint Paul reminds us that the preaching of the cross resonates within us as a result of the preaching of the word, of which the Apostle himself is an ambassador; it is an appeal to make this Lenten journey a time when we listen more attentively and regularly to the word of God, the light for our path.

In the page of Matthew’s Gospel, which is part of the Sermon on the Mount, Jesus mentions three basic practices found in the law of Moses: almsgiving, prayer and fasting; these are also traditional signposts along the journey of Lent, pointing out how to respond to the call to "return to God with all your heart". But Jesus makes it clear that is the quality and the truthfulness of our relationship with God which reveals the authenticity of any religious practice. Consequently, he denounces religious hypocrisy, ways of acting meant to impress others and to garner applause and approval. The true disciple serves not himself or the "public", but his Lord, simply and generously: "and your Father who sees in secret will reward you" (Mt 6:4,6,18). Our witness, then, will always be more effective the less we seek our own glory and the more we realize that the reward of the just is God himself: being one with him here below on the journey of faith, and, at life’s end, in the luminous peace of seeing him face to face for ever (cf. 1 Cor 13:12).

Long Applause Before the Holy Father Imparts His Blessing    

 

Today, Ash Wednesday, we begin a new Lenten journey, a journey that lasts forty days and leads us towards the joy of Easter, the victory of life over death. Following the ancient Roman tradition of the Lenten stations, we are gathered today for the celebration of the Eucharist. Traditionally the first station is held in the Basilica of Santa Sabina on the Aventine Hill. Circumstances have suggested that we gather in the Vatican Basilica. This evening we meet in great numbers around the tomb of the Apostle Peter, also to beg his intercession for the Church’s path forward at this particular moment, renewing our faith in the Chief Pastor, Christ the Lord. For me it is a fitting occasion to thank everyone, especially the faithful of the Diocese of Rome, as I prepare to conclude my Petrine ministry, and to ask for a special remembrance in your prayers.

Dear brothers and sisters, let us begin our Lenten journey with joyful confidence. May we feel deep within us the call to conversion, to "return to God with all our heart", accepting his grace which makes us new men and women, with that astonishing newness which is a share in the very life of Jesus. May none of us be deaf to this appeal, which also comes to us in the austere rite, at once so simple and so evocative, of the imposition of ashes, which we are about to celebrate. May the Blessed Virgin Mary, Mother of the Church and the model of all authentic disciples of the Lord, accompany us throughout this Lenten season. Amen!

Pope Benedict XVI, 

February 13, 2013

 

Ecclesia in Medio Oriente

Ecclesia in Medio Oriente

  APOSTOLIC EXHORTATION OF HIS HOLINESS POPE BENEDICT XVI

  

Given below is a brief summary of the main points contained in the Post-Synodal Apostolic Exhortation "Ecclesia in Medio Oriente".

The Post-Synodal Apostolic Exhortion "Ecclesia in Medio Oriente" is the document elaborated by Benedict XVI based on the forty-four final propositions of the special Synod for the Middle East, which was held in Vatican City from 10 to 26 October 2010 on the theme: "The Catholic Church in the Middle East: Communion and witness. 'The company of those who believed were of one heart and soul'". The text is subdivided into three parts, plus an introduction and a conclusion.

INTRODUCTION

The Exhortation invites the Catholic Church in the Middle East to revive communion within the Church, looking to the "native faithful" who belong to the Eastern Catholic Churches "sui iuris", and opening up to dialogue with Jews and Muslims. This is a communion, a unity to be reached within the context of geographical, religious, cultural and socio-political diversity in the Middle East. Benedict XVI renews his call to conserve and promote the rites of the Eastern Churches, heritage of all Christ's Church.

PART ONE

The Context: Firstly, the Pope exhorts us not to forget the Christians who live in the Middle East and who bring a "noble and authentic" contribution to the construction of the Body of Christ. Then, in describing the situation of the region and the peoples who live there, Benedict XVI dramatically emphasises the deaths, the victims of "human blindness", fear and humiliation. Without entering into detail, the Exhortation briefly recalls that the position of the Holy See on the various conflicts in the region and on the status of Jerusalem and the Holy Places is well known. Finally, a call is made for conversion to peace - understood not only as the simple absence of conflict, but rather as interior peace and linked to justice - overriding all distinctions of race, sex and class, and to practice forgiveness in the realms of both private and community life.

The Christian and ecumenical life: This chapter is a call in favour of ecumenical unity which "does not mean uniformity of tradition and celebrations". In a difficult, unstable political context inclined towards violence such as the Middle East, in fact, the Church has developed in a truly multi-form fashion, encompassing Churches of ancient tradition and more recent ecclesiastical communities. It is a form of mosaic which requires significant effort in the reinforcement of Christian witness. In line with Vatican Council II the Pope encourages spiritual ecumenism, and a communion understood not as confusion, but rather as recognition and respect for others. At the same time, the Exhortation reasserts the importance of the work of theology and the various ecumenical commissions and ecclesial communities, in order that - in line with the doctrine of the Church - they speak with one voice on the most important moral questions (family, sexuality, bioethics, freedom, justice and peace). Diaconal ecumenism is also important, in both charitable and educational fields. Several concrete proposals for an ecumenical pastoral outreach are then listed: among these, the application of conciliary openness towards a certain "communicatio in sacris" (i.e., the possibility for Christians to access the Sacraments in a Church other than their own) for the Sacraments of Penance, the Eucharist and the Anointing of the Sick. The Pope states his certainty of the possibility of reaching agreement on a common translation of the Lord's Prayer in the local languages of the region.

Inter-religious dialogue: Recalling the historical and spiritual links that Christians have with Jews and Muslims, the Exhortation reaffirms that inter-religious dialogue is not dictated by pragmatic considerations of a political or social order, but is based primarily upon the theological foundations of faith: Jews, Christians and muslims believe in a single God and for this reason it is hoped that they may recognize in "the other believer" a brother to love and respect, avoiding the exploitation of religion for conflicts which are "unjustifiable for authentic believers". With particular regard to Christian-Jewish dialogue, the Pope recalls the common spiritual heritage, based on the Bible, which leads back to the "Jewish roots of Christianity"; at the same time he invites Christians to be aware of the mystery of the Incarnation of God and to condemn the unjustifiable persecutions of the past.

With regard to muslims, Benedict XVI uses the word "esteem", "in fidelity to the teachings of Vatican Council II"; however, is is regrettable that doctrinal differences have been used as a pretext by both Christians and muslims to justify, in the name of religion, acts of intolerance, discrimination, marginalization and persecution. The Exhortation then shows how the presence of Christians in the Middle East is neither new, nor casual, but historical. An integral part of the region, they have given rise to "a particular form of symbiosis" with the surrounding culture, specific to the Middle East, and they have the right and the duty to participate fully in civil life, and should not be considered as second class citizens. The Pope affirms that religious liberty - the pinnacle of all freedoms, sacred and inalienable - includes the freedom to choose the religion one considers true and to publicly manifest one's belief and its symbols, without putting one's own life or personal freedom in danger. Force and constriction are not admissible in religious matters. The Pope calls for the step to be taken from tolerance to religious freedom, which does not imply an open door to syncretism, but rather "a reconsideration of the relationship between man, religion and God".

Two new realities: The Exhortation considers at length the matter of secularization, including its extreme forms, and the violent fundamentalism that claims to have a religious origin. A healthy secularity means distinction and collaboration between politics and religion, characterised by mutual respect. It requires the political sphere to operate without manipulating religion, and guarantees that religion may live without the encumbrance of political interests. Religious fundamentalism - which grows in a climate of socio-political uncertainty - seeks to take power for political ends, at times using violence, over the individual conscience and over religion. For this reason, the Pope issues a heartfelt appeal to all the religious leaders of the Middle East to endeavour, by their example and their teaching, to do everything possible to uproot this threat which indiscriminately and fatally affects believers of all religions.

Migrants: The Pope faces a crucial question, the exodus - indeed, a haemorrhage - of Christians who find themselves in a delicate position, at times without hope, and are subject to the negative consequences of conflicts, often feeling humiliated, despite having participated throughout the centuries in the construction of their respective countries. A Middle East without, or with few Christians, would no longer be the Middle East. The Pope therefore asks political and religious leaders to avoid policies and strategies tending towards a monochromatic Middle East which does not reflect its human and historical reality. Benedict XVI also invites the pastors of the Eastern Catholic Churches to help their priests and their faithful in exodus to remain in contact with their families and their Churches, and encourages the Pastors of the ecclesiastical circumscriptions who welcome the Eastern Catholics to allow them the possibility of worshiping according to their own traditions. This chapter also considers the question of immigrant workers - often Catholics of Latin rite - from Africa, the Far East and the Indian sub-continent, who too often experience situations of discrimination and injustice.

PART TWO

Patriarchs: Leaders of the "sui iuris" Churches, in perfect union with the Bishop of Rome, render tangible the universality and unity of the Church and, as a sign of communion, are able to reinforce this union and solidarity within the framework of the Council of Catholic Patriarchs of the Middle East and the patriarchal Synods, always favouring consultation and collegial action on questions fundamental to the Church.  

Bishops: A visible sign of the unity in diversity of the Church understood as a Body, of whom Christ is the head, the bishops are the first to be sent forth into all nations to make disciples. They must proclaim God's Word with courage and firmly defend the integrity and unity of the faith, in those difficult situations which are unfortunately common in the Middle East. The bishops are also required to ensure a wise, honest and transparent management of the temporal goods of the Church and to this end, the Pope recalls that the Synod Fathers have requested serious revision of finances and assets, to avoid confusion between personal property and that of the Church. The bishops, furthermore, must be vigilant in ensuring that priests receive appropriate remuneration, in order that they do not become distracted by material matters. The alienation of the goods of the Church must adhere strictly to canonical norms and the current papal legislation. Finally, the Pope exhorts bishops to ensure the pastoral care of all Christian faithful, regardless of their nationality or ecclesial provenance.

Priests and Seminarians: The Exhortation underlines that priests must educate the People of God in the construction of a civilisation of evangelical love and unity, and this requires an in-depth transmission of the Word of God, and of the tradition and the Doctrine of the Church, along with intellectual and spiritual renewal of the priests themselves. To this end, celibacy is important - a priceless gift of God to the Church - as is the ministry of married priests, an ancient component of the Eastern tradition. As servants of the communion, priests and seminarians must offer courageous and unambiguous testimony, must conduct themselves irreproachably, and must be open to the cultural diversity of their Churches (learning, for instance, their languages and cultures), along with ecclesial diversity and ecumenical and inter-religious dialogue.

The consecrated life: Monasticism in its various forms was born in the Middle East and gave rise to several "sui iuris" Churches. Men and women religious must collaborate with the bishop in pastoral and missionary activities. They are invited to meditate upon at length and observe the evangelical counsels (chastity, poverty and obedience), as there cannot be spiritual regeneration - of the faithful, the community and the Church as a whole - without a clear and unequivocal return to the search for God.

The Laity: Members of the Body of Christ through Baptism, and thus fully associated with the mission of the universal Church, to lay people the Pope entrusts the task of promoting - in temporal matters, their proper domain - the sound administration of public goods, religious freedom and respect for the dignity of each person. They are invited to be bold in the cause of Christ. In order that their witness be fruitful, however, lay people must overcome the divisions and all subjective interpretations of Christian life.

Family: A divine institution founded on the indissoluble Sacrament of Marriage between a man and a woman, today the family is exposed to many dangers. The Christian family must be supported in the problems and difficulties it faces, and must look to its own deepest identity, in order to become first and foremost a domestic Church which educates in prayer and in faith, a seedbed of vocations, the natural school of virtue and ethical values, and the primary cell of society. The Exhortation gives considerable consideration to the question of women in the Middle East and to the need for equality with men, in the face of the discriminations they suffer which gravely offend not only women themselves, but also and above all, God. The Pope emphasises that women must play a greater role in public and ecclesial life. With regard to judicial disputes in matrimonial matters, the voice of the woman must be heard with equal respect to that of the man, without injustice. To this end, the Pope encourages a sound and just application of the law, in order that the judicial differences regarding matrimonial matters do not lead to apostasy. Finally, the Christians of the Middle East must be able to apply their own law, both in marriage and elsewhere, without restrictions.

Young People and Children: The Pope exhorts them not to be afraid or ashamed of being Christians, to respect other believers, Jews and Muslims, and to always cultivate, through prayer, a true friendship with Jesus, loving Christ and the Church. In this way, they may discern wisely the values of modern life that may be useful to their fulfilment, without allowing themselves to be seduced by materialism or certain social networks, the indiscriminate use of which may distort the true nature of human relations. With regard to children, in particular, the Exhortation calls upon parents, teachers, guides and public institutions to recognise the rights of minors from the moment of their conception.

PART THREE

The Word of God, soul and source of communion and witness: After expressing recognition of the exegetical schools (of Alexandria, Antioch, etc.) which have contributed to the dogmatic formulation of Christian mystery in the fourth and fifth centuries, the Exhortation recommends a genuine biblical apostolate, to help dissipate prejudice or mistaken ideas which may be the cause of needless and humiliating controversies. This leads to the suggestion of proclaiming a Year of the Bible, in accordance with the pastoral conditions of each country in the region, and to follow it, if appropriate, with an annual Bible Week. The Christian presence in the biblical countries of the Middle East - which is far more than a question of sociological belonging or simple economic and cultural success - by rediscovering its original inspiration and in following Christ's disciples, will take on new vitality.

Liturgy and sacramental life: For the faithful in the Middle East, the liturgy is an essential element of spiritual unity and communion. The renewal of celebrations and liturgical texts, where necessary, must be based on the Word of God and undertaken in collaboration with the Churches who share the same traditions. The importance of Baptism is a key issue, which enables those who receive this sacrament to live in communion and to develop true solidarity with other members of humankind, without discrimination on the grounds of race or religion. From this point of view, the Pope hopes for an ecumenical agreement between the Catholic Church and the Churches with whom it is in theological dialogue on the mutual recognition of Baptism, in order to restore full communion in apostolic faith. The Exhortation also expresses hope for more frequent practice of the Sacrament of Penance and Reconciliation, and exhorts pastors and the faithful to promote initiatives for peace, even amid persecution.

Prayer and pilgrimages: The Middle East is a privileged land of pilgrimage for many Christians who come to consolidate their faith and to seek a profoundly spiritual experience. The Pope asks that the faithful have free access, without restriction, to holy places. It is also essential that contemporary biblical pilgrimage returns to its original motivations of penitence and the search for God.

Evangelisation and charity; the Church's mission: The Exhortation underlines that the transmission of faith is an essential mission of the Church. The Pope therefore encourages the new evangelisation which, in a contemporary context, marked by change, makes the faithful aware of the testimony of their lives: this reinforces their word when they speak of God courageously and openly, to announce the Good News of salvation. In particular, in the Middle East, deepening of the theological and pastoral meaning of evangelisation should look to both the ecumenical and inter-religious dimensions. With regard to ecclesial movements and communities, the Pope encourages them to act in union with the bishop of the place and according to his pastoral directives, with due regard for the local history, liturgy, spirituality and culture, without confusion and proselytism. The Catholic Churches of the Middle East are therefore invited to renew their missionary spirit, a challenge more urgent than ever in a multicultural and pluri-religious context. A strong stimulus for this may be given by the Year of Faith. With regard to charity, the Exhortation recalls that the Church must follow the example of Christ Who drew close to those most in need: orphans, the poor, the disabled, the sick, etc. Finally, the Pope praises and and encourages all those who carry out impressive work in the educational centres, schools, higher institutes and Catholic universities of the Middle East. These tools for cultural formation, that should be supported by political authorities, demonstrate that it is possible to live in a spirit of respect and collaboration in the Middle East, through education in tolerance.

Catechesis and Christian formation: The papal document encourages the reading and teaching of the catechism of the Catholic Church and a solid initiation in the social doctrine of the Church. At the same time, the Pope invites the Synods and other episcopal organisms to enable the faithful to have access to the spiritual wealth of the Fathers of the Church, and to focus on patristic teaching, as a complement to scriptural formation.

CONCLUSION

Benedict XVI solemnly asks, in the name of God, that political and religious authorities not only alleviate the suffering of all those who live in the Middle East, but also eliminate the causes of this suffering, and do all in their power to enable peace to prevail. At the same time, the Catholic faithful are exhorted to consolidate and live together in communion, giving life to pastoral dynamism. "A lukewarm spirit is displeasing to God", and therefore the Christians of the Middle East, Catholics and others, are encouraged bear witness to Christ, courageously and as one - a difficult witness, but exhilarating.

Apostolic Exhortation - Lebanon

VISIT TO ST. PAUL'S BASILICA IN HARISSA AND
SIGNING OF THE POST-SYNODAL APOSTOLIC EXHORTATION

HIS HOLINESS POPE BENEDICT XVI

Basilica of Saint Paul, Harissa, Friday, 14 September 2012

Mr President, Your Beatitude, Venerable Patriarchs, Dear Brother Bishops and Members of the Special Council of the Synod of Bishops for the Middle East, Distinguished Representatives of the various religious confessions, the world of culture and civil society, Dear Brothers and Sisters in Christ, Dear Friends,

I thank Patriarch Gregorios Laham for his words of welcome, and the Secretary-General of the Synod of Bishops, Archbishop Nikola Eterović, for his introduction. My warm greetings go to the Patriarchs, to all the Eastern and Latin Bishops assembled in this beautiful Cathedral of Saint Paul, and to the members of the Special Council of the Synod of Bishops for the Middle East. I am also gratified by the presence of the Orthodox, Muslim and Druze delegations, as well as those from the world of culture and from civil society. The happy coexistence of Islam and Christianity, two religions that have helped to shape great cultures, is what makes for the originality of social, political and religious life in Lebanon. One can only rejoice in this circumstance, which must absolutely be encouraged. I entrust this wish to the religious leaders of your country. I greet with affection the beloved Greek Melkite community with gratitude for your welcome. Your presence makes my signing of the Post-Synodal Apostolic Exhortation Ecclesia in Medio Oriente all the more solemn; it testifies that this document, while addressed to the universal Church, has a particular importance for the entire Middle East.

Providentially, this event takes place on the Feast of the Exaltation of the Holy Cross, a celebration originating in the East in 335, following the dedication of the Basilica of the Resurrection built over Golgotha and our Lord’s tomb by the Emperor Constantine the Great, whom you venerate as saint. A month from now we will celebrate the seventeen-hundredth anniversary of the appearance to Constantine of the Chi-Rho, radiant in the symbolic night of his unbelief and accompanied by the words: “In this sign you will conquer!” Later, Constantine signed the Edict of Milan, and gave his name to Constantinople. It seems to me that the Post-Synodal Exhortation can be read and understood in the light of this Feast of the Exaltation of the Cross, and more particularly in the light of the Chi-Rho, the two first letters of the Greek word “Christos”. Reading it in this way leads to renewed appreciation of the identity of each baptized person and of the Church, and is at the same time a summons to witness in and through communion. Are not Christian communion and witness grounded in the Paschal Mystery, in the crucifixion, death and resurrection of Christ? Is it not there that they find their fulfilment? There is an inseparable bond between the cross and the resurrection which Christians must never forget. Without this bond, to exalt the cross would mean to justify suffering and death, seeing them merely as our inevitable fate. For Christians, to exalt the cross means to be united to the totality of God’s unconditional love for mankind. It means making an act of faith! To exalt the cross, against the backdrop of the resurrection, means to desire to experience and to show the totality of this love. It means making an act of love! To exalt the cross means to be a committed herald of fraternal and ecclesial communion, the source of authentic Christian witness. It means making an act of hope!

In examining the present situation of the Church in the Middle East, the Synod Fathers reflected on the joys and struggles, the fears and hopes of Christ’s disciples in these lands. In this way, the entire Church was able to hear the troubled cry and see the desperate faces of many men and women who experience grave human and material difficulties, who live amid powerful tensions in fear and uncertainty, who desire to follow Christ – the One who gives meaning to their existence – yet often find themselves prevented from doing so. That is why I wanted the First Letter of Saint Peter to serve as the framework of the document. At the same time, the Church was able to admire all that is beautiful and noble in the Churches in these lands. How can we fail to thank God at every moment for all of you (cf. 1 Th 1:2; Part One of the Post-Synodal Exhortation), dear Christians of the Middle East! How can we fail to praise him for your courage and faith? How can we fail to thank him for the flame of his infinite love which you continue to keep alive and burning in these places which were the first to welcome his incarnate Son? How can we fail to praise and thank him for your efforts to build ecclesial and fraternal communion, and for the human solidarity which you constantly show to all God’s children?

Ecclesia in Medio Oriente makes it possible to rethink the present in order to look to the future with the eyes of Christ. By its biblical and pastoral orientation, its invitation to deeper spiritual and ecclesiological reflection, its call for liturgical and catechetical renewal, and its summons to dialogue, the Exhortation points out a path for rediscovering what is essential: being a follower of Christ even in difficult and sometimes painful situations which may lead to the temptation to ignore or to forget the exaltation of the cross. It is here and now that we are called to celebrate the victory of love over hate, forgiveness over revenge, service over domination, humility over pride, and unity over division. In the light of today’s Feast, and in view of a fruitful application of the Exhortation, I urge all of you to fear not, to stand firm in truth and in purity of faith. This is the language of the cross, exalted and glorious! This is the “folly” of the cross: a folly capable of changing our sufferings into a declaration of love for God and mercy for our neighbour; a folly capable of transforming those who suffer because of their faith and identity into vessels of clay ready to be filled to overflowing by divine gifts more precious than gold (cf. 2 Cor 4:7-18). This is more than simply picturesque language: it is a pressing appeal to act concretely in a way which configures us ever more fully to Christ, in a way which helps the different Churches to reflect the beauty of the first community of believers (cf. Acts 2:41-47: Part Two of the Exhortation); in a way like that of the Emperor Constantine, who could bear witness and bring Christians forth from discrimination to enable them openly and freely to live their faith in Christ crucified, dead and risen for the salvation of all.

Ecclesia in Medio Oriente provides some elements that are helpful for a personal and communal examination of conscience, and an objective evaluation of the commitment and desire for holiness of each one of Christ’s disciples. The Exhortation shows openness to authentic interreligious dialogue based on faith in the one God, the Creator. It also seeks to contribute to an ecumenism full of human, spiritual and charitable fervour, in evangelical truth and love, drawing its strength from the commandment of the risen Lord: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. Behold, I am with you always, to the close of the age” (Mt 28:19-20).

The Exhortation as a whole is meant to help each of the Lord’s disciples to live fully and to pass on faithfully to others what he or she has become by Baptism: a child of light, sharing in God’s own light, a lamp newly lit amid the troubled darkness of this world, so that the light may shine in the darkness (cf. Jn 1:4f. and 2 Cor 4:1-6). The document seeks to help purify the faith from all that disfigures it, from everything that can obscure the splendour of Christ’s light. For communion is true fidelity to Christ, and Christian witness is the radiance of the paschal mystery which gives full meaning to the cross, exalted and glorious. As his followers, “we proclaim Christ crucified … the power of God and the wisdom of God” (1 Cor 1:23-24; cf. Part Three of the Exhortation).

“Fear not, little flock” (Lk 12:32) and remember the promise made to Constantine: “In this sign you will conquer!” Churches of the Middle East, fear not, for the Lord is truly with you, to the close of the age! Fear not, because the universal Church walks at your side and is humanly and spiritually close to you! It is with this hope and this word of encouragement to be active heralds of the faith by your communion and witness, that on Sunday I will entrust the Post-Synodal Exhortation Ecclesia in Medio Oriente to my venerable brother Patriarchs, Archbishops and Bishops, and to all priests, deacons, men and women religious, the seminarians and all the lay faithful. “Be of good cheer” (Jn 16:33)! Through the intercession of the Virgin Mary, the Theotókos, I invoke God’s abundant gifts upon all of you with great affection! God grant that all the peoples of the Middle East may live in peace, fraternity and religious freedom!  لِيُبَارِك الربُّ جميعَكُم [May God bless all of you!]

 Video: Papal Visit to St Paul's Basilica in Harissa

Papal Trip to Lebanon 2012

 Benedict XVI Arrives In Lebanon As 'Pilgrim of Peace'

Begins Historical 3-Day Visit to the Middle East

By Junno Arocho

BEIRUT, Lebanon, SEPT. 14, 2012 - Benedict XVI landed this afternoon at Rafik Hariri International Airport in Beirut at the start of his three-day visit to Lebanon. The Holy Father was welcomed by several dignitaries including Lebanese President Michael Sleiman, His Beatitude Bechara Boutros Rai, patriarch of Antioch of the Maronites, along with other members of the government administration and parliament. 

The Pope greeted all present and began his journey to Lebanon with words of gratitude, as well as recalling President Sleiman's visit to the Vatican in February of last year where he took part in a blessing of a statue of St. Maron in the Vatican. "[St. Maron's] silent presence at the side of St. Peter’s Basilica is a constant reminder of Lebanon in the very place where the Apostle Peter was laid to rest. It witnesses to a long spiritual heritage, confirming the Lebanese people’s veneration for the first of the Apostles and for his successors,” the Pope said. 

The Holy Father also acknowledged that one of the main reasons for his trip is to participate in the “consigning of the postsynodal apostolic exhortation of the Special Assembly for the Middle East of the Synod of Bishops, 'Ecclesia in Medio Oriente.'” After greeting the various patriarchs and bishops of Lebanon, the Pope said that the exhortation is for everyone and that it "is intended as a road map for the years to come.”

“During these days I am also pleased to be able to meet many representatives from the Catholic communities of your country, so as to celebrate and pray together. Their presence, commitment and witness are a valued contribution and are highly appreciated in the daily life of all the inhabitants of your beloved country,” he said. 

Pope Benedict also greeted the Orthodox patriarchs and representatives of other religious communities who were present for his arrival, saying that their presence “shows the esteem and the cooperation which, in mutual respect, you wish to promote among everyone.” While acknowledging the violence that the nation has suffered over the years, the Pope applauded the Lebanese people's resolve to live in peace. 

“I cannot forget the sad and painful events which have affected your beautiful country along the years. The successful way the Lebanese all live together surely demonstrates to the whole Middle East and to the rest of the world that, within a nation, there can exist cooperation between the various churches, all members of the one Catholic Church in a fraternal spirit of communion with other Christians, and at the same time coexistence and respectful dialogue between Christians and their brethren of other religions,” he said. 

The Bishop of Rome also said that while he understood that tensions in the region may sometimes make it seem as if it were to "to snap like a bow which is overstretched," that such instances are when great wisdom is tested. Reason, he said, "must overcome one-sided passion in order to promote the greater good of all."

Saying that he came to Lebanon as a “pilgrim of peace," the Pope concluded his greeting saying that he is also looking beyond Lebanon to the rest of the Middle East and comes to them as “a pilgrim of peace, as a friend of God and as a friend of all the inhabitants of all the countries of the region, whatever their origins and beliefs.”

“Your joys and sorrows are constantly present in the Pope's prayers and I ask God to accompany you and to comfort you," the pope said. "Let me assure you that I pray especially for the many people who suffer in this region. The statue of Saint Maron reminds me of what you live and endure."

 

Video of the Holy Father's Arrival