‘Today... we commemorate all of the faithful departed, who have “gone before us marked with the sign of faith and... who sleep in Christ”. It is very important that we Christians live a relationship of the truth of the faith with the deceased and that we view death and the afterlife in the light of Revelation. Already the Apostle Paul, writing to the first communities, exhorted the faithful to “not grieve as others do who have no hope. For since”, he wrote, “we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep”. Today too, it is necessary to evangelise about the reality of death and eternal life, realities particularly subject to superstitious beliefs and syncretisms, so that the Christian truth does not risk mixing itself with myths of various types.
In my Encyclical on Christian hope, I questioned myself about the mystery of eternal life. I asked myself: “Is the Christian faith a hope that transforms and sustains the lives of people still today?” And more radically: “Do men and women of our time still long for eternal life? Or has earthly existence perhaps become their only horizon?” In reality, as St Augustine had already observed, all of us want a “blessed life”, happiness. We rarely know what it is like or how it will be, but we feel attracted to it. This is a universal hope, common to men and women of all times and all places. The expression “eternal life” aims to give a name to this irrepressible longing; it is not an unending succession of days, but an immersion of oneself in the ocean of infinite love, in which time, before and after, no longer exists. A fulness of life and of joy: it is this that we hope and await from our being with Christ.
Today we renew the hope in eternal life, truly founded on Christ’s death and Resurrection. “I am risen and I am with you always”, the Lord tells us, and my hand supports you. Wherever you may fall, you will fall into my hands and I will be there even to the gates of death. Where no one can accompany you any longer and where you can take nothing with you, there I will wait for you to transform for you the darkness into light. Christian hope, however, is not solely individual, it is also always a hope for others. Our lives are profoundly linked, one to the other, and the good and the bad that each of us does always affects others too. Hence, the prayer of a pilgrim soul in the world can help another soul that is being purified after death. This is why the Church invites us today to pray for our beloved deceased and to pause at their tombs in the cemeteries. Mary, Star of Hope, renders our faith in eternal life stronger and more authentic, and supports our prayer of suffrage for our deceased brethren’.
Pope Benedict XVI
‘The example of the Saints encourages us to follow in their same footsteps and to experience the joy of those who trust in God, for the one true cause of sorrow and unhappiness for men and women is to live far from him.
Holiness demands a constant effort, but it is possible for everyone because, rather than a human effort, it is first and foremost a gift of God, thrice Holy. In the second reading, the Apostle John remarks: “See what love the Father has given us, that we should be called children of God; and so we are” (I John 3.1).
It is God, therefore, who loved us first and made us his adoptive sons in Jesus. Everything in our lives is a gift of his love: how can we be indifferent before such a great mystery? How can we not respond to the Heavenly Father’s love by living as grateful children? In Christ, he gave us the gift of his entire self and calls us to a personal and profound relationship with him.
Consequently, the more we imitate Jesus and remain united to him the more we enter into the mystery of his divine holiness. We discover that he loves us infinitely, and this prompts us in turn to love our brethren. Loving always entails an act of self-denial, “losing ourselves”, and it is precisely this that makes us happy’.
Pope Benedict XVI
‘The reality that John Paul II was a saint became increasingly apparent to me in the years I worked together with him… [He] did not ask for applause and never looked troubled when he was making difficult decisions. He acted in accord with his faith and beliefs, and he was willing to endure blows against him. I could and should not imitate him, but I did try to continue his legacy and his mission the best way I could. Without him, my spiritual and theological journey is not even imaginable’.
Pope Benedict XVI
O God, who art rich in mercy and who didst will that Saint John Paul the Second should preside as Pope over thy Universal Church: grant, we pray; that instructed by his teaching, we may open our hearts to the saving grace of Christ, the sole Redeemer of mankind; 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 the first place, St Teresa proposes the evangelical virtues as the basis of all Christian and human life, in particular, detachment from goods or evangelical poverty (and this concerns all of us); love for one another as the essential element of community and social life; humility as love of the truth; determination as fruit of Christian audacity; theological hope, which she describes as thirst for living water; without forgetting the human virtues: affability, veracity, modesty, courtesy, joy, culture.
In the second place, St Teresa proposes a profound harmony with the great biblical personalities and intense listening to the Word of God. She felt in consonance above all with the bride of the Canticle of Canticles and with the Apostle Paul, as well as with the Christ of the passion and with the Eucharistic Jesus.
The saint stressed how essential prayer is; to pray, she said, “means to frequent with friendship, because we frequent face to face the One whom we know loves us”. St Teresa’s idea coincides with the definition that St Thomas Aquinas gives of theological charity, as “amicitia quaedam hominis ad Deum”, a type of friendship of humanity with God, who first offered his friendship to humanity; the initiative comes from God. Prayer is life and it develops gradually at the same pace with the growth of the Christian life. It begins with vocal prayer, passes to interiorisation through meditation and recollection, until it attains union of love with Christ and with the Most Holy Trinity. Obviously, it is not a development in which going up to the higher steps means leaving behind the preceding type of prayer, but is rather a gradual deepening of the relationship with God, which envelops our whole life. More than a pedagogy of prayer, St Teresa’s is a true “mystagogy”. She teaches the reader of her works to pray while praying herself with him/her; frequently, in fact, she interrupts the account or exposition to burst out in a prayer.
Another topic dear to the saint is the centrality of the humanity of Christ. In fact, for Teresa, the Christian life is a personal relationship with Jesus, which culminates in union with him through grace, love and imitation. Hence the importance that she attributes to meditation on the passion and the Eucharist, as presence of Christ, in the Church, for the life of every believer and as heart of the liturgy. St Teresa lived an unconditional love for the Church. She manifested an intense “sensus Ecclesiae” in face of incidents of division and conflict in the Church of her time. She reformed the Carmelite Order with the intention of serving and defending better the “Holy Roman Catholic Church”, and she was prepared to give her life for it.
A final essential aspect of Teresian doctrine that I would like to underscore is perfection, as the aspiration of the whole Christian life and the final end of it. The saint had a very clear idea of “fulness” in Christ, relived by the Christian. At the end of the course of The Interior Castle, in the last “stanza” Teresa describes this fulness, realised in the indwelling of the Trinity, in union with Christ through the mystery of his humanity’.
Pope Benedict XVI
Merciful God, who by thy Spirit didst raise up thy servant Saint Teresa of Jesus to reveal to thy Church the way of perfection: grant that her teaching may awaken in us a longing for holiness until, assisted by her intercession, we attain to the perfect union of love in 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 my first post as the new Parochial Administrator of St John Henry Newman, Victoria, a quasi-parish of the Personal Ordinariate of the Chair of St Peter, it’s a great joy to be able to celebrate the canonisation today, in Rome, of our parish’s patron by Pope Francis. This happy occasion is the fruit of the many heartfelt prayers and hopes of those who have, since the time of his death, turned to St John Henry for his intercession and protection, not least Deacon Jack Sullivan and Melissa Villalobos, whose miraculous healings were attributed to Newman, and have been the cause of him being raised to the altars of the Church.
We are blessed in Victoria to have him as our patron and we mark this momentous day with a polyphonic setting of the Mass by Tomas Luis de Victoria, the Missa O Quam Gloriosum, a Solemn Te Deum, and the veneration of a first class relic of the saint following Mass, gifted to our community by the Oratorians in Manchester. Praise to the holiest in the height!
‘On the one hand Cardinal Newman was above all a modern man, who lived the whole problem of modernity; he faced the problem of agnosticism, the impossibility of knowing God, of believing. He was a man whose whole life was a journey, a journey in which he allowed himself to be transformed by truth in a search marked by great sincerity and great openness, so as to know better and to find and accept the path that leads to true life. This interior modernity, in his being and in his life, demonstrates the modernity of his faith. It is not a faith of formulas of past ages; it is a very personal faith, a faith lived, suffered and found in a long path of renewal and conversion. He was a man of great culture, who on the other hand shared in our sceptical culture of today, in the question whether we can know something for certain regarding the truth of man and his being, and how we can come to convergent probabilities. He was a man with a great culture and knowledge of the Fathers of the Church. He studied and renewed the interior genesis of faith and recognized its inner form and construction. He was a man of great spirituality, of humanity, of prayer, with a profound relationship with God, a personal relationship, and hence a deep relationship with the people of his time and ours. So I would point to these three elements: modernity in his life with the same doubts and problems of our lives today; his great culture, his knowledge of the treasures of human culture, openness to permanent search, to permanent renewal and, spirituality, spiritual life, life with God; these elements give to this man an exceptional stature for our time. That is why he is like a Doctor of the Church for us and for all, and also a bridge between Anglicans and Catholics’.
Pope Benedict XVI
‘Dear brothers and sisters, celebrating the martyrdom of St John the Baptist reminds us too, Christians of this time, that with love for Christ, for his words and for the Truth, we cannot stoop to compromises. The Truth is Truth; there are no compromises. Christian life demands, so to speak, the “martyrdom” of daily fidelity to the Gospel, the courage, that is, to let Christ grow within us and let him be the One who guides our thought and our actions. However, this can happen in our life only if we have a solid relationship with God. Prayer is not time wasted, it does not take away time from our activities, even apostolic activities, but exactly the opposite is true: only if we are able to have a faithful, constant and trusting life of prayer will God himself give us the ability and strength to live happily and serenely, to surmount difficulties and to witness courageously to him. St John the Baptist, intercede for us, that we may be ever able to preserve the primacy of God in our life’.
from a general audience, 29 August 2012, by Pope Benedict XVI
O God who didst send thy messenger, Saint John the Baptist, to be the forerunner of the Lord, and to glorify thee by his death: grant that we, who have received the truth of thy most holy Gospel, may bear our witness thereunto; and after his example and aided by his prayers, constantly speak the truth, boldly rebuke vice, and patiently suffer for the truth's sake; 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]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!” 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.
Fr Lee Kenyon
A Treasure to be Shared
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