ZENIT from Roswell, Georgia, United States for Friday, 29 July 2016 "Pope to Youth: If Your Christian Life Is Not One of Service, You Deny Christ..."Like
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ForwardPope to Youth: If Your Christian Life Is Not One of Service, You Deny Christ by Kathleen Naab
Pope Francis gave a solemn address today in Krakow after an artistic and musical presentation of the Via Crucis, in which the 14 stations of Christ’s Passion were linked to the 14 corporal and spiritual works of mercy.
Read text of Stations here: https://zenit.org/articles/way-of-cross-for-pope-youth-to-link-stations-to-works-of-mercy/
“Where is God?” Where is God, if evil is present in our world, if there are men and women who are hungry and thirsty, homeless, exiles and refugees? Where is God, when innocent persons die as a result of violence, terrorism and war? Where is God, when cruel diseases break the bonds of life and affection? Or when children are exploited and demeaned, and they too suffer from grave illness? Where is God, amid the anguish of those who doubt and are troubled in spirit?,” the Pope asked the thousands of young people in Krakow for World Youth Day, acknowledging that these are the questions that come to our hearts.
“These are questions that humanly speaking have no answer,” he said.
But Jesus’ answer is “‘God is in them.’ Jesus is in them; he suffers in them and deeply identifies with each of them,” the Pontiff reflected. “He is so closely united to them as to form with them, as it were, ‘one body.’”
Dying on the cross, Francis said, Jesus took “upon himself and in himself, with self- sacrificing love, the physical, moral and spiritual wounds of all humanity.”
The Way of the Cross prayed by the youth, the Pope continued, emphasized the importance of imitating Jesus with the works of mercy.
In one of the most emphatic moments of his address, he reminded that Christians must follow this way. “In welcoming the outcast who suffer physically and welcoming sinners who suffer spiritually, our credibility as Christians is at stake.”
“Unless those who call themselves Christians live to serve, their lives serve no good purpose. By their lives, they deny Jesus Christ,” he said.
The Pope asked the young people to answer Jesus’ call to commit themselves to a life of service.
“To enable you to carry out this mission, [Jesus] shows you the way of personal commitment and self-sacrifice. It is the Way of the Cross,” he said. “Those who take up this way with generosity and faith give hope and a future to humanity.”
“Dear young people,” the Pope concluded, “on that Good Friday many disciples went back crestfallen to their homes. Others chose to go out to the country to forget the cross. I ask you: How do you want to go back this evening to your own homes, to the places where you are staying? How do you want to go back this evening to be alone with your thoughts? Each of you has to answer the challenge that this question sets before you.”
—
On ZENIT’s Web page:
Full text: https://zenit.org/articles/popes-address-after-way-of-cross-in-krakow/
Pope’s Address After Way of Cross in Krakow by ZENIT Staff
After praying a presentation of the Way of the Cross linked to the spiritual and corporal works of mercy, Pope Francis addressed the young people of World Youth Day.
Here is a Vatican translation of his address.
__
I was hungry and you gave me food,
I was thirsty and you gave me something to drink, I was a stranger and you welcomed me,
I was naked and you gave me clothing,
I was sick and you took care of me,
I was in prison and you visited me (Mt 25:35-36).
These words of Jesus answer the question that arises so often in our minds and hearts: “Where is God?” Where is God, if evil is present in our world, if there are men and women who are hungry and thirsty, homeless, exiles and refugees? Where is God, when innocent persons die as a result of violence, terrorism and war? Where is God, when cruel diseases break the bonds of life and affection? Or when children are exploited and demeaned, and they too suffer from grave illness? Where is God, amid the anguish of those who doubt and are troubled in spirit? These are questions that humanly speaking have no answer. We can only look to Jesus and ask him. And Jesus’ answer is this: “God is in them”. Jesus is in them; he suffers in them and deeply identifies with each of them. He is so closely united to them as to form with them, as it were, “one body”.
Jesus himself chose to identify with these our brothers and sisters enduring pain and anguish by agreeing to tread the “way of sorrows” that led to Calvary. By dying on the cross, he surrendered himself into to the hands of the Father, taking upon himself and in himself, with self- sacrificing love, the physical, moral and spiritual wounds of all humanity. By embracing the wood of the cross, Jesus embraced the nakedness, the hunger and thirst, the loneliness, pain and death of men and women of all times. Tonight Jesus, and we with him, embrace with particular love our brothers and sisters from Syria who have fled from the war. We greet them and we welcome them with fraternal affection and friendship.
By following Jesus along the Way of the Cross, we have once again realized the importance of imitating him through the fourteen works of mercy. These help us to be open to God’s mercy, to implore the grace to appreciate that without mercy we can do nothing; without mercy, neither I nor you nor any of us can do a thing. Let us first consider the seven corporal works of mercy: feeding the hungry, giving drink to the thirsty, clothing the naked, sheltering the homeless, visiting the sick and those in prison, and burying the dead. Freely we have received, so freely let us give. We are called to serve the crucified Jesus in all those who are marginalized, to touch his sacred flesh in those who are disadvantaged, in those who hunger and thirst, in the naked and imprisoned, the sick and unemployed, in those who are persecuted, refugees and migrants. There we find our God; there we touch the Lord. Jesus himself told us this when he explained the criterion on which we will be judged: whenever we do these things to the least of our brothers and sisters, we do them to him (cf. Mt 25:31-46).
After the corporal works of mercy come the spiritual works: counseling the doubtful, instructing the ignorant, admonishing sinners, consoling the afflicted, pardoning offences, bearing wrongs patiently, praying for the living and the dead. In welcoming the outcast who suffer physically and welcoming sinners who suffer spiritually, our credibility as Christians is at stake.
Humanity today needs men and women, and especially young people like yourselves, who do not wish to live their lives “halfway”, young people ready to spend their lives freely in service to those of their brothers and sisters who are poorest and most vulnerable, in imitation of Christ who gave himself completely for our salvation. In the face of evil, suffering and sin, the only response possible for a disciple of Jesus is the gift of self, even of one’s own life, in imitation of Christ; it is the attitude of service. Unless those who call themselves Christians live to serve, their lives serve no good purpose. By their lives, they deny Jesus Christ.
This evening, dear friends, the Lord once more asks you to be in the forefront of serving others. He wants to make of you a concrete response to the needs and sufferings of humanity. He wants you to be signs of his merciful love for our time! To enable you to carry out this mission, he shows you the way of personal commitment and self-sacrifice. It is the Way of the Cross. The Way of the Cross is the way of fidelity in following Jesus to the end, in the often dramatic situations of everyday life. It is a way that fears no lack of success, ostracism or solitude, because it fills ours hearts with the fullness of Jesus. The Way of the Cross is the way of God’s own life, his “style”, which Jesus brings even to the pathways of a society at times divided, unjust and corrupt.
The Way of the Cross alone defeats sin, evil and death, for it leads to the radiant light of Christ’s resurrection and opens the horizons of a new and fuller life. It is the way of hope, the way of the future. Those who take up this way with generosity and faith give hope and a future to humanity.
Dear young people, on that Good Friday many disciples went back crestfallen to their homes. Others chose to go out to the country to forget the cross. I ask you: How do you want to go back this evening to your own homes, to the places where you are staying? How do you want to go back this evening to be alone with your thoughts? Each of you has to answer the challenge that this question sets before you.© Copyright – Libreria Editrice Vaticana
I was thirsty and you gave me something to drink, I was a stranger and you welcomed me,
I was naked and you gave me clothing,
I was sick and you took care of me,
I was in prison and you visited me (Mt 25:35-36).
These words of Jesus answer the question that arises so often in our minds and hearts: “Where is God?” Where is God, if evil is present in our world, if there are men and women who are hungry and thirsty, homeless, exiles and refugees? Where is God, when innocent persons die as a result of violence, terrorism and war? Where is God, when cruel diseases break the bonds of life and affection? Or when children are exploited and demeaned, and they too suffer from grave illness? Where is God, amid the anguish of those who doubt and are troubled in spirit? These are questions that humanly speaking have no answer. We can only look to Jesus and ask him. And Jesus’ answer is this: “God is in them”. Jesus is in them; he suffers in them and deeply identifies with each of them. He is so closely united to them as to form with them, as it were, “one body”.
Jesus himself chose to identify with these our brothers and sisters enduring pain and anguish by agreeing to tread the “way of sorrows” that led to Calvary. By dying on the cross, he surrendered himself into to the hands of the Father, taking upon himself and in himself, with self- sacrificing love, the physical, moral and spiritual wounds of all humanity. By embracing the wood of the cross, Jesus embraced the nakedness, the hunger and thirst, the loneliness, pain and death of men and women of all times. Tonight Jesus, and we with him, embrace with particular love our brothers and sisters from Syria who have fled from the war. We greet them and we welcome them with fraternal affection and friendship.
By following Jesus along the Way of the Cross, we have once again realized the importance of imitating him through the fourteen works of mercy. These help us to be open to God’s mercy, to implore the grace to appreciate that without mercy we can do nothing; without mercy, neither I nor you nor any of us can do a thing. Let us first consider the seven corporal works of mercy: feeding the hungry, giving drink to the thirsty, clothing the naked, sheltering the homeless, visiting the sick and those in prison, and burying the dead. Freely we have received, so freely let us give. We are called to serve the crucified Jesus in all those who are marginalized, to touch his sacred flesh in those who are disadvantaged, in those who hunger and thirst, in the naked and imprisoned, the sick and unemployed, in those who are persecuted, refugees and migrants. There we find our God; there we touch the Lord. Jesus himself told us this when he explained the criterion on which we will be judged: whenever we do these things to the least of our brothers and sisters, we do them to him (cf. Mt 25:31-46).
After the corporal works of mercy come the spiritual works: counseling the doubtful, instructing the ignorant, admonishing sinners, consoling the afflicted, pardoning offences, bearing wrongs patiently, praying for the living and the dead. In welcoming the outcast who suffer physically and welcoming sinners who suffer spiritually, our credibility as Christians is at stake.
Humanity today needs men and women, and especially young people like yourselves, who do not wish to live their lives “halfway”, young people ready to spend their lives freely in service to those of their brothers and sisters who are poorest and most vulnerable, in imitation of Christ who gave himself completely for our salvation. In the face of evil, suffering and sin, the only response possible for a disciple of Jesus is the gift of self, even of one’s own life, in imitation of Christ; it is the attitude of service. Unless those who call themselves Christians live to serve, their lives serve no good purpose. By their lives, they deny Jesus Christ.
This evening, dear friends, the Lord once more asks you to be in the forefront of serving others. He wants to make of you a concrete response to the needs and sufferings of humanity. He wants you to be signs of his merciful love for our time! To enable you to carry out this mission, he shows you the way of personal commitment and self-sacrifice. It is the Way of the Cross. The Way of the Cross is the way of fidelity in following Jesus to the end, in the often dramatic situations of everyday life. It is a way that fears no lack of success, ostracism or solitude, because it fills ours hearts with the fullness of Jesus. The Way of the Cross is the way of God’s own life, his “style”, which Jesus brings even to the pathways of a society at times divided, unjust and corrupt.
The Way of the Cross alone defeats sin, evil and death, for it leads to the radiant light of Christ’s resurrection and opens the horizons of a new and fuller life. It is the way of hope, the way of the future. Those who take up this way with generosity and faith give hope and a future to humanity.
Dear young people, on that Good Friday many disciples went back crestfallen to their homes. Others chose to go out to the country to forget the cross. I ask you: How do you want to go back this evening to your own homes, to the places where you are staying? How do you want to go back this evening to be alone with your thoughts? Each of you has to answer the challenge that this question sets before you.© Copyright – Libreria Editrice Vaticana
Pope at Children’s Hospital Decries Cruelty of Throw-Away Culture by ZENIT Staff
[From Vatican Radio]
Pope Francis visited on Friday the Pediatric Hospital of Prokocim near Krakow and in an address to patients and staff said he wished that “We Christians could be as close to the sick as Jesus was, in silence, with a caress, with prayer.”
Sadly, the Pope continued, “our society is tainted by the culture of waste” and the victims of this “are the weakest and frailest and this is indeed cruel.” He thanked all those working at the hospital for the love and compassion shown towards the young patients, describing this as “the sign of true civility, human and Christian: to make those who are most disadvantaged the centre of social and political concern.”
Please find below an English translation of the Pope’s greeting to patients and staff at the Children’s Hospital:
Dear brothers and sisters,
A special part of my visit to Kraków is this meeting with the little patients of this hospital. I greet all of you and I thank the Prime Minister for his kind words. I would like to draw near to all children who are sick, to stand at their bedside, and embrace them. I would like to listen to everyone here, even if for only a moment, and to be still before questions that have no easy answers. And to pray.
The Gospel often shows us the Lord Jesus meeting the sick, embracing them and seeking them out. Jesus is always attentive to them. He looks at them in the same way that a mother looks at her sick child, and he is moved by compassion for them.
Read more: Pope Begins Polish Trip With Strong Defense of Unborn
How I would wish that we Christians could be as close to the sick as Jesus was, in silence, with a caress, with prayer. Sadly, our society is tainted by the culture of waste, which is the opposite of the culture of acceptance. And the victims of the culture of waste are those who are weakest and most frail; and this is indeed cruel. How beautiful it is instead to see that in this hospital the smallest and most needy are welcomed and cared for. Thank you for this sign of love that you offer us! This is the sign of true civility, human and Christian: to make those who are most disadvantaged the centre of social and political concern.
Sometimes families feel alone in providing this care. What can be done? From this place, so full of concrete signs of love, I would like to say: Let us multiply the works of the culture of acceptance, works inspired by Christian love, love for Jesus crucified, for the flesh of Christ. To serve with love and tenderness persons who need our help makes all of us grow in humanity. It opens before us the way to eternal life. Those who engage in works of mercy have no fear of death.
I encourage all those who have made the Gospel call to “visit the sick” a personal life decision: physicians, nurses, healthcare workers, chaplains and volunteers. May the Lord help you to do your work well, here as in every other hospital in the world. May he reward you by giving you inner peace and a heart always capable of tenderness.
Thank you for this encounter! I carry you with me in affection and prayer. And please, do not forget to pray for me.
Way of Cross for Pope, Youth to Link Stations to Works of Mercy by ZENIT Staff
The Way of the Cross the Pope will pray with young people this afternoon in Krakow links the stations of Christ’s Passion to the corporal and spiritual works of mercy.
Read the text here: http://krakow2016.us13.list-manage2.com/track/click?u=b8f1d493cefaaeaba3b94bcfd&id=2320ee9afe&e=367f3cdf4a
The text was written by Auxiliary Bishop of Krakow Grzegorz Ryś, who is a Church historian and responsible for the New Evangelisation in the Polish Episcopal Conference.
Every station is to include new artistic forms that demonstrate the name and content of each station. The forms include: modern dance, murals, acrobatics, computer animation, street art, etc.
Musical direction is under Prof. Wiesław Delimat. The musical setting of worship will be a string orchestra, choir and three soloists: Soprano – Anna Pehlken, Piano – Paweł Tomaszewski, Violin – Adam Bałdych (pronounced as ‘bawdich’). The Director is Mateusz Polit.
An additional feature of the Stations of the Cross will be living trees several meters tall on stage in movable pots. Next to them will be permanent signs with the name of the station and the corresponding act of mercy. These 14 trees will then be planted in the Sanctuary of John Paul II “Do not be Afraid” in Lagiewniki. They will become a living memorial to WYD 2016.
Groups and organizations such as the Missionaries of Charity, the Community of Sant’Egidio, Aid to the Church in Need, will present each station/work of mercy.
Pope Francis Visits Auschwitz-Birkenhau by ZENIT Staff
Pope Francis visited today the site of Auschwitz-Birkenau, a Nazi concentration and extermination camp where more than 1.1 million people, mostly Jews, were put to death during the Second World War.
According to Vatican Radio, this morning the Holy Father paid an emotional visit to the Auschwitz-Birkenau memorial and museum, during his 15th Apostolic Visit abroad and his first trip to Poland, July 27-31.
Last week, the Vatican announced the Pope’s decision to not give a speech during this visit, noting his preference to enter alone, in silent prayer.
Silence
“I would like to go to that place of horror without speeches, without crowds — only the few people necessary,” he explained. “Alone, enter, pray. And may the Lord give me the grace to cry.”
For the Pope, this visit to the former Nazi concentration camp at Auschwitz-Birkenau was to be one of silence and prayer.
In fact, there was almost silence. The only sounds heard, reported the Vatican Radio correspondent, were the cameras as a solemn Pope Francis walked alone through the infamous gate that reads “Arbeit macht frei” (Work sets you free.)
Anniversary of Maximillian Kolbe’s Condemnation
After this, the Pontiff was driven in an electric car to the notorious Block 11, also known as the death block, where Franciscan priest Fr Maximillian Kolbe died after offering up his life for a complete stranger, 75 years ago. The Vatican Radio reporter noted one could hear a pin drop as the Pope sat in prayer with his eyes firmly closed in this place of suffering.
During his visit to Auschwitz I, Pope Francis met with survivors of this camp of terror, now elderly men and women. The Holy Father greeted each one with a kiss on both cheeks and clasped their hands. Francis, holding a candle, then went on to light a lamp he had gifted.
Next, Francis made a prayerful visit to Maximillian Kolbe’s cell. Today, July 29th, marks the anniversary of the day in which Kolbe was condemned to death.
Francis also visited Auschwitz II Birkenau, which was built in 1941 and saw the extermination of a massive number of Jews.
The visit concluded with a rabbi chanting Psalm 130 in Hebrew, and Francis, at a monument recalling those who never came home, placed a votive lamp at its foot.
To Auschwitz-Birkenau, Where the World Knew Hell by Salvatore Cernuzio
One enters Auschwitz with the head held high, under the written tetraArbeit macht fre, thinking that deep down one is ready to live a culturally interesting experience, which adds a block to one’s own historical knowledge. One leaves, however, with the head held low, with a lump in one’s throat, it being difficult to believe that that, which now is a heap of stones dust and brick buildings, was the abyss that swallowed the life of one and a half million people.
The sensation is reflected on the contrite faces of the more than 200,000 young people that in these WYDs transit in the Nazi lager. For safeguarding reasons their visit to the camp is limited to the outside of the historical buildings. That is, it is not possible to visit the enormous pavilions in which 100 individuals were crowded, 3-4 to a bed, all with only one stove, in cold, hunger and darkness. Closed also to the public are several blocks, such as number 21, which has the writing Haftl- Krankenbau. Chirurgiche, the place in which “the angel of death,” the infamous Doctor Mengele, carried out horrible experiments on pregnant women and children, especially twins. Access is also prohibited to Block 10, which housed Primo Levi and where Saint Maximilian Kolbe met death, “the Polish Franciscan friar who died voluntarily to save the life of another prisoner,” as one reads on a giant picture outside the building.
However, there are plaques, photos, serigraphs displayed along the way together with meticulous captions, recounting that horror. And there is the barbed wire that surrounds the whole camp to recall the dimension of oppression that those people lived, mocked by false promises of freedom. Walking one sees little details, such as a now withered rose placed on the panel that portrays the faces of 19 Polish prisoners hanged publicly in the so-called “Square of Appeal,” an area now covered in green, but in the past red from the blood shed by prisoners punished by firing.
A red rose is also embedded between the chains of the “Door of Death,” the gate that appears on the old rails of Birkenau. It is there that a fist punches the stomach directly: if Auschwitz has been reconstructed with the semblance of an open air museum, Birkenau, Auschwiuitz 2, has remained naked and crude as it was – as when, that is, it received more than 100,000 people – not only Jews, but also Poles, Soviet prisoners and gypsies – to lead them to the end, which happened through the cruel inventions that were the gas chambers, where in about 30 minutes hundreds of individuals arriving in trains and considered unable to work, were poisoned by inhalations of Zyklon B. It was the so-called “final solution,” which was consummated in 1944-45.
Only rubbish remains of all this: of the crematory ovens there is only the skeleton of the structure and the victims’ ashes are kept in an urn or under marble headstones paying homage with stones. Crematorium IVstrikes one particularly, the only oven blown up not by the Nazis, who wanted to hide the proofs of their crimes, but rather by the Jews of theSonderkommando, a special section deputed to empty the chambers of gassed bodies. On October 7, 1944, in a surge of courage, the prisoners organized the only armed uprising that Birkenau records, setting the structure on fire and making it explode. 450 of them were killed for this “bravado.”
Every stone of this camp that, if it wasn’t for the barbed wire, would seem to be an old factory as so many scattered in Poland, hides, therefore, the story of a brutally broken life. All these are narrated in the Museum, the last stage of the lager, where at present the image of the smiling Pope stands out – the only smile seen in the eight kilometers of the lager.
It is here that Bergoglio will arrive tomorrow morning at 9:30 to commemorate the victims. He will pause in the Museum in front of the marble slabs that bear their names, written in the 23 languages used in the camp, and he will meet 22 “Righteous among the Nations,” all the non-Jews who put their life at risk to save that of others. Among these will be Sister Janina Kierstan, Superior of the Franciscan Sisters of the Family, the Order that saved more than 500 little Jews thanks to the work of the then Provincial, Sister Matylda Getter, described for this as the “mother” of the children of the Warsaw ghetto.
In the background, the Chief Rabbi of Poland, Michael Schudrich, will sing Psalm 130 in Hebrew, known in the Catholic tradition as De Profundis. The same Psalm will be read shortly after in Polish by Father Stanislaw Ruszala, Pastor of the parish of Markowa, province of the present region of Podkarpackie, which at the time of the German occupation had 4,500 souls.
The Ulma family lived in that village: Jozef and Wiktoria and their seven children, counting the last one also, which the woman was carrying in her womb — all of them were exterminated by the Nazis for the “offense” of having saved Jews. Despite their extreme poverty and the risks, the Ulma in fact gave refuge in their home to eight Jews of the border area. They were denounced by Wlodzimierz Les, an officer of the navy of Lancur. On Marcy 24, 1944 at dawn, five German gendarmes and several policemen arrived in front of the Ulma’s home, led by Liutenant Eilert Dieken. First they shot the Jews and then Jozef and Wiktoria, who at the moment of the execution was about to give birth to her child. Shortly after, Dieken decided to also exterminate the couple’s children. In a few minutes, 17 persons lost their life. In 1995 the Ulma were recognized as “Righteous,” and in 2003 the process for their cause of Beatification got underway in the dioceses of Przemysl, still underway in the Vatican.
A story of sacrifice is that of Maximilian Kolbe, the Franciscan who chose to die in place of a father of a family. On the day of the 70th anniversary of his sentence, the Successor of Peter will pray in the Auschwitz bunker where the friar perished.
Again at Auschwitz, the Pontiff will embrace 12 survivors awaiting him on the Square of the executions. Outstanding among them is the name of Helena Dunicz Niwinska, a lady that boasts 101 years and that has made her home available to host pilgrims of this WYD. Marked with the number 64118, Helena, a former violinist, was deported in ’44 together with her mother who died two months later. In the camp, she was a member of the Orchestra, an experience that she narrates in her bookOne of the Girls in the Band, published in 2013.
Beside her will be Alojzy Fros, arrested as conspirator, as well as Waclaw Dlugoborski of Warsaw, who was able to flee during an evacuation and who is now Curator of the Auschwitz-Birkenau Museum. Zbigniew Kaczkowski , arrested in ’43 under the false name of Kaczanowski and imprisoned in Block II,was also able to flee; then Stefan Lesiak, liberated at Buchenwald in ’45, and Valentina Nikodem, deported to Auschwitz with her mother because her father killed a Gestapo at Lodz. In the camp, Valentina worked in the packages sector, helping numerous women to give birth to their children, so much so as to be named “godmother” of numerous children. And also Marian Majerowicz, the only survivor of his family, liberated during the “death march,” who today is President of the Association of Jewish Veterans and Victims of World War II at Warsaw.
One of the survivors will give the Pope a lamp, symbol of that flame of the memory that must never be extinguished. Finally, Francis will leave a message in the Book of Honor: these will be the only words of a visit wholly conducted in the most total silence, a silence, however, that speaks in a loud voice.
[by Envoy at Krakow] [Translated from Italian]
Pope’s Video-Message for Cuban Youth Gathered in Havana by ZENIT Staff
Below is a ZENIT-provided translation of the transcription of Pope Francis’ words last night in his video-message to Cuban youth gathered in Havana, who organized their own youth gathering to coincide with the World Youth Day events underway in the Polish city of Krakow:
***
Dear Young people, gathered in Havana, I join you with much hope at this moment in which you are attuned to the universal Church, which will have her young heart in Krakow. I trust that these days will be for all a special occasion to foster the culture of encounter and mutual forgiveness. This means to “cause trouble’: this means to dream, and young people must “cause trouble.”
I suggest that you live the experience of listening with care to the Gospel, and then to be able to make it come alive in your lives, in those of your family and your friends. You know that the Gospel transforms the heart: let yourselves be transformed by its words, which “are spirit and life”; those words that are concrete, concrete as life, because at your age you have already realized that life is concrete; it’s not dreams, life is concrete; either you take it as it comes, concrete, or you fail.
When you pray the Via Crucis, remember that we cannot love God if we do not love our brothers and this, simply, because the Cross is the certainty of God’s faithful love for us. That is, the Cross is a concrete love for a concrete life, a love so great that it is capable of entering in our sin, in our misery, of forgiving the sin<and> of curing the misery. The Cross is a love that enters in our suffering and gives us the strength to bear it; it also enters death to vanquish it and save us.
When you cross the Holy Door, let yourselves be infected by this love – if a doctor is listening to me he is going to reprimand me – get sick, get sick with love, thus you will learn to always look at others with mercy, with closeness, with tenderness, especially those who suffer and are in need of help. You will be before the Sacramental Jesus: accompany Him, because in Him, and only in Him, you will find the strength to follow the most beautiful and constructive plan of happiness of our lives. Because, do you know? Love is constructive, love does not even destroy the enemy; love always builds. And when the Bishops send you as Witnesses of Mercy, remember that the loveliest desire of the Master is that you not be afraid of anything. Boys and girls, do not be afraid of anything; be free of the ties of this world and proclaim to all, to the sick, to the elderly, to the sad that the Church is weeping with them, and that Jesus is able to give them new life, to resurrect them.
Perhaps you might be helped by the Venerable Father Felix Varela’s legacy: you “are the sweet hope of the homeland.” The little Father was risky! But he says it to you; he does not say it to me; you are “the sweet hope of the homeland.” To be bearers of hope, it is necessary that you do not lose the capacity to dream. Remember that in life’s objectivity there must be that capacity to dream; one who does not have the capacity to dream is shut-in on himself (cf. Greeting to the Young People of the “Father Felix Varela” Cultural Center, Havana, September 20, 2015). I would add something more: one who does not have the capacity to dream has already retired. Young people who do not have this capacity to dream and go forward are already retired and are not even useful as confetti in the celebration of carnival.
Cuban youth: Open yourselves to great things! Do not be afraid; do not be pernickety. Dream that with you the world can be different. Dream that with you Cuba can be different and every day better! Do not give up. In this commitment it is important, it is necessary to open one’s heart and mind to the hope that Jesus gives.
And never forget that that hope is patient; hope is able to be patient to achieve a plan, but neither must you forget that it gives life, it is fruitful. And with that hope you will not be sterile, but will give life to others, you will make the homeland, you will make the Church, you will do great things. Why? Because hope convokes to build “social friendship,” even if one thinks differently; it is not necessary that all think the same way. No, no, all must be united in “social friendship,” even if one thinks differently or has another conviction; all, however, have something in common: the desire to dream and love of the homeland. What is important, for those that are the same and those that are different, is to build “social friendship” with all, to build bridges <and> to work together. To build bridges! Some of you might say: And how can I build a bridge if I’m not a carpenter or engineer? We can all build bridges, with a word, with a desire, with the heart. However, now I invite you to be builders of a human bridge, of the first bridge built in history: shake hands, stretch your arm and shake hands. Do it! And so now, all together, with our hand stretched, we are giving witness that we want to build bridges and work together.
Boys and girls gathered in Havana, but with your heart in Krakow, do not split up! Go together! Build bridges, always with a stretched hand.
You are encouraged in that journey by the Virgin Mary of Charity. For more than 400 years, she has supported faith, hope and encounter among all Cubans. I place at her feet all that is lovely, which her Son will give you these days. And remember her words at Cana: “Do whatever He tells you” (John 2:5).
I assure you of my closeness and prayer for you and for all the beloved Cuban people, while I bless you with particular affection. And, as always, I ask you: pray for me — an embrace and a bridge.[Original text: Spanish] [Translation by ZENIT]
Pope’s Greetings Thursday Night From Archbishop’s Residence by ZENIT Staff
Following his first World Youth Day event with the young people in Blonia Park Thursday evening, Pope Francis appeared at the window of the Archbishopric of Krakow to greet the faithful gathered in the Square in front. Among those gathered were many couples and newlyweds.
Here is a ZENIT translation of the Holy Father’s words:
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[From Vatican Radio]Pope Francis visited on Friday the Pediatric Hospital of Prokocim near Krakow and in an address to patients and staff said he wished that “We Christians could be as close to the sick as Jesus was, in silence, with a caress, with prayer.”
Sadly, the Pope continued, “our society is tainted by the culture of waste” and the victims of this “are the weakest and frailest and this is indeed cruel.” He thanked all those working at the hospital for the love and compassion shown towards the young patients, describing this as “the sign of true civility, human and Christian: to make those who are most disadvantaged the centre of social and political concern.”
Please find below an English translation of the Pope’s greeting to patients and staff at the Children’s Hospital:
Dear brothers and sisters,
A special part of my visit to Kraków is this meeting with the little patients of this hospital. I greet all of you and I thank the Prime Minister for his kind words. I would like to draw near to all children who are sick, to stand at their bedside, and embrace them. I would like to listen to everyone here, even if for only a moment, and to be still before questions that have no easy answers. And to pray.
The Gospel often shows us the Lord Jesus meeting the sick, embracing them and seeking them out. Jesus is always attentive to them. He looks at them in the same way that a mother looks at her sick child, and he is moved by compassion for them.
Read more: Pope Begins Polish Trip With Strong Defense of Unborn
How I would wish that we Christians could be as close to the sick as Jesus was, in silence, with a caress, with prayer. Sadly, our society is tainted by the culture of waste, which is the opposite of the culture of acceptance. And the victims of the culture of waste are those who are weakest and most frail; and this is indeed cruel. How beautiful it is instead to see that in this hospital the smallest and most needy are welcomed and cared for. Thank you for this sign of love that you offer us! This is the sign of true civility, human and Christian: to make those who are most disadvantaged the centre of social and political concern.
Sometimes families feel alone in providing this care. What can be done? From this place, so full of concrete signs of love, I would like to say: Let us multiply the works of the culture of acceptance, works inspired by Christian love, love for Jesus crucified, for the flesh of Christ. To serve with love and tenderness persons who need our help makes all of us grow in humanity. It opens before us the way to eternal life. Those who engage in works of mercy have no fear of death.
I encourage all those who have made the Gospel call to “visit the sick” a personal life decision: physicians, nurses, healthcare workers, chaplains and volunteers. May the Lord help you to do your work well, here as in every other hospital in the world. May he reward you by giving you inner peace and a heart always capable of tenderness.
Thank you for this encounter! I carry you with me in affection and prayer. And please, do not forget to pray for me.
Way of Cross for Pope, Youth to Link Stations to Works of Mercy by ZENIT Staff
The Way of the Cross the Pope will pray with young people this afternoon in Krakow links the stations of Christ’s Passion to the corporal and spiritual works of mercy.
Read the text here: http://krakow2016.us13.list-manage2.com/track/click?u=b8f1d493cefaaeaba3b94bcfd&id=2320ee9afe&e=367f3cdf4a
The text was written by Auxiliary Bishop of Krakow Grzegorz Ryś, who is a Church historian and responsible for the New Evangelisation in the Polish Episcopal Conference.
Every station is to include new artistic forms that demonstrate the name and content of each station. The forms include: modern dance, murals, acrobatics, computer animation, street art, etc.
Musical direction is under Prof. Wiesław Delimat. The musical setting of worship will be a string orchestra, choir and three soloists: Soprano – Anna Pehlken, Piano – Paweł Tomaszewski, Violin – Adam Bałdych (pronounced as ‘bawdich’). The Director is Mateusz Polit.
An additional feature of the Stations of the Cross will be living trees several meters tall on stage in movable pots. Next to them will be permanent signs with the name of the station and the corresponding act of mercy. These 14 trees will then be planted in the Sanctuary of John Paul II “Do not be Afraid” in Lagiewniki. They will become a living memorial to WYD 2016.
Groups and organizations such as the Missionaries of Charity, the Community of Sant’Egidio, Aid to the Church in Need, will present each station/work of mercy.
Pope Francis Visits Auschwitz-Birkenhau by ZENIT Staff
Pope Francis visited today the site of Auschwitz-Birkenau, a Nazi concentration and extermination camp where more than 1.1 million people, mostly Jews, were put to death during the Second World War.
According to Vatican Radio, this morning the Holy Father paid an emotional visit to the Auschwitz-Birkenau memorial and museum, during his 15th Apostolic Visit abroad and his first trip to Poland, July 27-31.
Last week, the Vatican announced the Pope’s decision to not give a speech during this visit, noting his preference to enter alone, in silent prayer.
Silence
“I would like to go to that place of horror without speeches, without crowds — only the few people necessary,” he explained. “Alone, enter, pray. And may the Lord give me the grace to cry.”
For the Pope, this visit to the former Nazi concentration camp at Auschwitz-Birkenau was to be one of silence and prayer.
In fact, there was almost silence. The only sounds heard, reported the Vatican Radio correspondent, were the cameras as a solemn Pope Francis walked alone through the infamous gate that reads “Arbeit macht frei” (Work sets you free.)
After this, the Pontiff was driven in an electric car to the notorious Block 11, also known as the death block, where Franciscan priest Fr Maximillian Kolbe died after offering up his life for a complete stranger, 75 years ago. The Vatican Radio reporter noted one could hear a pin drop as the Pope sat in prayer with his eyes firmly closed in this place of suffering.
During his visit to Auschwitz I, Pope Francis met with survivors of this camp of terror, now elderly men and women. The Holy Father greeted each one with a kiss on both cheeks and clasped their hands. Francis, holding a candle, then went on to light a lamp he had gifted.
Next, Francis made a prayerful visit to Maximillian Kolbe’s cell. Today, July 29th, marks the anniversary of the day in which Kolbe was condemned to death.
Francis also visited Auschwitz II Birkenau, which was built in 1941 and saw the extermination of a massive number of Jews.
The visit concluded with a rabbi chanting Psalm 130 in Hebrew, and Francis, at a monument recalling those who never came home, placed a votive lamp at its foot.
To Auschwitz-Birkenau, Where the World Knew Hell by Salvatore Cernuzio
One enters Auschwitz with the head held high, under the written tetraArbeit macht fre, thinking that deep down one is ready to live a culturally interesting experience, which adds a block to one’s own historical knowledge. One leaves, however, with the head held low, with a lump in one’s throat, it being difficult to believe that that, which now is a heap of stones dust and brick buildings, was the abyss that swallowed the life of one and a half million people.
The sensation is reflected on the contrite faces of the more than 200,000 young people that in these WYDs transit in the Nazi lager. For safeguarding reasons their visit to the camp is limited to the outside of the historical buildings. That is, it is not possible to visit the enormous pavilions in which 100 individuals were crowded, 3-4 to a bed, all with only one stove, in cold, hunger and darkness. Closed also to the public are several blocks, such as number 21, which has the writing Haftl- Krankenbau. Chirurgiche, the place in which “the angel of death,” the infamous Doctor Mengele, carried out horrible experiments on pregnant women and children, especially twins. Access is also prohibited to Block 10, which housed Primo Levi and where Saint Maximilian Kolbe met death, “the Polish Franciscan friar who died voluntarily to save the life of another prisoner,” as one reads on a giant picture outside the building.
However, there are plaques, photos, serigraphs displayed along the way together with meticulous captions, recounting that horror. And there is the barbed wire that surrounds the whole camp to recall the dimension of oppression that those people lived, mocked by false promises of freedom. Walking one sees little details, such as a now withered rose placed on the panel that portrays the faces of 19 Polish prisoners hanged publicly in the so-called “Square of Appeal,” an area now covered in green, but in the past red from the blood shed by prisoners punished by firing.
A red rose is also embedded between the chains of the “Door of Death,” the gate that appears on the old rails of Birkenau. It is there that a fist punches the stomach directly: if Auschwitz has been reconstructed with the semblance of an open air museum, Birkenau, Auschwiuitz 2, has remained naked and crude as it was – as when, that is, it received more than 100,000 people – not only Jews, but also Poles, Soviet prisoners and gypsies – to lead them to the end, which happened through the cruel inventions that were the gas chambers, where in about 30 minutes hundreds of individuals arriving in trains and considered unable to work, were poisoned by inhalations of Zyklon B. It was the so-called “final solution,” which was consummated in 1944-45.
Only rubbish remains of all this: of the crematory ovens there is only the skeleton of the structure and the victims’ ashes are kept in an urn or under marble headstones paying homage with stones. Crematorium IVstrikes one particularly, the only oven blown up not by the Nazis, who wanted to hide the proofs of their crimes, but rather by the Jews of theSonderkommando, a special section deputed to empty the chambers of gassed bodies. On October 7, 1944, in a surge of courage, the prisoners organized the only armed uprising that Birkenau records, setting the structure on fire and making it explode. 450 of them were killed for this “bravado.”
Every stone of this camp that, if it wasn’t for the barbed wire, would seem to be an old factory as so many scattered in Poland, hides, therefore, the story of a brutally broken life. All these are narrated in the Museum, the last stage of the lager, where at present the image of the smiling Pope stands out – the only smile seen in the eight kilometers of the lager.
It is here that Bergoglio will arrive tomorrow morning at 9:30 to commemorate the victims. He will pause in the Museum in front of the marble slabs that bear their names, written in the 23 languages used in the camp, and he will meet 22 “Righteous among the Nations,” all the non-Jews who put their life at risk to save that of others. Among these will be Sister Janina Kierstan, Superior of the Franciscan Sisters of the Family, the Order that saved more than 500 little Jews thanks to the work of the then Provincial, Sister Matylda Getter, described for this as the “mother” of the children of the Warsaw ghetto.
In the background, the Chief Rabbi of Poland, Michael Schudrich, will sing Psalm 130 in Hebrew, known in the Catholic tradition as De Profundis. The same Psalm will be read shortly after in Polish by Father Stanislaw Ruszala, Pastor of the parish of Markowa, province of the present region of Podkarpackie, which at the time of the German occupation had 4,500 souls.
The Ulma family lived in that village: Jozef and Wiktoria and their seven children, counting the last one also, which the woman was carrying in her womb — all of them were exterminated by the Nazis for the “offense” of having saved Jews. Despite their extreme poverty and the risks, the Ulma in fact gave refuge in their home to eight Jews of the border area. They were denounced by Wlodzimierz Les, an officer of the navy of Lancur. On Marcy 24, 1944 at dawn, five German gendarmes and several policemen arrived in front of the Ulma’s home, led by Liutenant Eilert Dieken. First they shot the Jews and then Jozef and Wiktoria, who at the moment of the execution was about to give birth to her child. Shortly after, Dieken decided to also exterminate the couple’s children. In a few minutes, 17 persons lost their life. In 1995 the Ulma were recognized as “Righteous,” and in 2003 the process for their cause of Beatification got underway in the dioceses of Przemysl, still underway in the Vatican.
A story of sacrifice is that of Maximilian Kolbe, the Franciscan who chose to die in place of a father of a family. On the day of the 70th anniversary of his sentence, the Successor of Peter will pray in the Auschwitz bunker where the friar perished.
Again at Auschwitz, the Pontiff will embrace 12 survivors awaiting him on the Square of the executions. Outstanding among them is the name of Helena Dunicz Niwinska, a lady that boasts 101 years and that has made her home available to host pilgrims of this WYD. Marked with the number 64118, Helena, a former violinist, was deported in ’44 together with her mother who died two months later. In the camp, she was a member of the Orchestra, an experience that she narrates in her bookOne of the Girls in the Band, published in 2013.
Beside her will be Alojzy Fros, arrested as conspirator, as well as Waclaw Dlugoborski of Warsaw, who was able to flee during an evacuation and who is now Curator of the Auschwitz-Birkenau Museum. Zbigniew Kaczkowski , arrested in ’43 under the false name of Kaczanowski and imprisoned in Block II,was also able to flee; then Stefan Lesiak, liberated at Buchenwald in ’45, and Valentina Nikodem, deported to Auschwitz with her mother because her father killed a Gestapo at Lodz. In the camp, Valentina worked in the packages sector, helping numerous women to give birth to their children, so much so as to be named “godmother” of numerous children. And also Marian Majerowicz, the only survivor of his family, liberated during the “death march,” who today is President of the Association of Jewish Veterans and Victims of World War II at Warsaw.
One of the survivors will give the Pope a lamp, symbol of that flame of the memory that must never be extinguished. Finally, Francis will leave a message in the Book of Honor: these will be the only words of a visit wholly conducted in the most total silence, a silence, however, that speaks in a loud voice.
[by Envoy at Krakow] [Translated from Italian]
Pope’s Video-Message for Cuban Youth Gathered in Havana by ZENIT Staff
Below is a ZENIT-provided translation of the transcription of Pope Francis’ words last night in his video-message to Cuban youth gathered in Havana, who organized their own youth gathering to coincide with the World Youth Day events underway in the Polish city of Krakow:
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Dear Young people, gathered in Havana, I join you with much hope at this moment in which you are attuned to the universal Church, which will have her young heart in Krakow. I trust that these days will be for all a special occasion to foster the culture of encounter and mutual forgiveness. This means to “cause trouble’: this means to dream, and young people must “cause trouble.”
I suggest that you live the experience of listening with care to the Gospel, and then to be able to make it come alive in your lives, in those of your family and your friends. You know that the Gospel transforms the heart: let yourselves be transformed by its words, which “are spirit and life”; those words that are concrete, concrete as life, because at your age you have already realized that life is concrete; it’s not dreams, life is concrete; either you take it as it comes, concrete, or you fail.
When you pray the Via Crucis, remember that we cannot love God if we do not love our brothers and this, simply, because the Cross is the certainty of God’s faithful love for us. That is, the Cross is a concrete love for a concrete life, a love so great that it is capable of entering in our sin, in our misery, of forgiving the sin<and> of curing the misery. The Cross is a love that enters in our suffering and gives us the strength to bear it; it also enters death to vanquish it and save us.
When you cross the Holy Door, let yourselves be infected by this love – if a doctor is listening to me he is going to reprimand me – get sick, get sick with love, thus you will learn to always look at others with mercy, with closeness, with tenderness, especially those who suffer and are in need of help. You will be before the Sacramental Jesus: accompany Him, because in Him, and only in Him, you will find the strength to follow the most beautiful and constructive plan of happiness of our lives. Because, do you know? Love is constructive, love does not even destroy the enemy; love always builds. And when the Bishops send you as Witnesses of Mercy, remember that the loveliest desire of the Master is that you not be afraid of anything. Boys and girls, do not be afraid of anything; be free of the ties of this world and proclaim to all, to the sick, to the elderly, to the sad that the Church is weeping with them, and that Jesus is able to give them new life, to resurrect them.
Perhaps you might be helped by the Venerable Father Felix Varela’s legacy: you “are the sweet hope of the homeland.” The little Father was risky! But he says it to you; he does not say it to me; you are “the sweet hope of the homeland.” To be bearers of hope, it is necessary that you do not lose the capacity to dream. Remember that in life’s objectivity there must be that capacity to dream; one who does not have the capacity to dream is shut-in on himself (cf. Greeting to the Young People of the “Father Felix Varela” Cultural Center, Havana, September 20, 2015). I would add something more: one who does not have the capacity to dream has already retired. Young people who do not have this capacity to dream and go forward are already retired and are not even useful as confetti in the celebration of carnival.
Cuban youth: Open yourselves to great things! Do not be afraid; do not be pernickety. Dream that with you the world can be different. Dream that with you Cuba can be different and every day better! Do not give up. In this commitment it is important, it is necessary to open one’s heart and mind to the hope that Jesus gives.
And never forget that that hope is patient; hope is able to be patient to achieve a plan, but neither must you forget that it gives life, it is fruitful. And with that hope you will not be sterile, but will give life to others, you will make the homeland, you will make the Church, you will do great things. Why? Because hope convokes to build “social friendship,” even if one thinks differently; it is not necessary that all think the same way. No, no, all must be united in “social friendship,” even if one thinks differently or has another conviction; all, however, have something in common: the desire to dream and love of the homeland. What is important, for those that are the same and those that are different, is to build “social friendship” with all, to build bridges <and> to work together. To build bridges! Some of you might say: And how can I build a bridge if I’m not a carpenter or engineer? We can all build bridges, with a word, with a desire, with the heart. However, now I invite you to be builders of a human bridge, of the first bridge built in history: shake hands, stretch your arm and shake hands. Do it! And so now, all together, with our hand stretched, we are giving witness that we want to build bridges and work together.
Boys and girls gathered in Havana, but with your heart in Krakow, do not split up! Go together! Build bridges, always with a stretched hand.
You are encouraged in that journey by the Virgin Mary of Charity. For more than 400 years, she has supported faith, hope and encounter among all Cubans. I place at her feet all that is lovely, which her Son will give you these days. And remember her words at Cana: “Do whatever He tells you” (John 2:5).
I assure you of my closeness and prayer for you and for all the beloved Cuban people, while I bless you with particular affection. And, as always, I ask you: pray for me — an embrace and a bridge.[Original text: Spanish] [Translation by ZENIT]
Pope’s Greetings Thursday Night From Archbishop’s Residence by ZENIT Staff
Following his first World Youth Day event with the young people in Blonia Park Thursday evening, Pope Francis appeared at the window of the Archbishopric of Krakow to greet the faithful gathered in the Square in front. Among those gathered were many couples and newlyweds.
Here is a ZENIT translation of the Holy Father’s words:
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Greetings [Initial Greeting in Polish]
I’m told that there are many of you that understand Spanish, so I’m going to speak in Spanish. I’m also told that there is a large group of newlyweds and young spouses here, in the square, today. When I meet someone who is getting married, a young man that is getting married, a girl that is getting married, I say to them: “These are the ones who have courage!” — because it isn’t easy to form a family. It’s not easy to commit one’s life forever. One must have courage. And I congratulate you, because you have courage.
Sometimes I’m asked what one must do so that the family always goes forward and surmounts the difficulties. I suggest one must always practice three words, three words that express three attitudes [more newlyweds are arriving now]. Three words that can help them to live the married life, because there are difficulties in married life: marriage is something so beautiful, so lovely that we must take care of it, because it’s forever. And the three words are “permission, thank you <and> forgiveness.” Permission: always ask one’s spouse (the wife to the husband, the husband to the wife) “What do you think? Do you think we should do this? Never trample. Ask permission.
The second word: Thank you. How many times a husband has to say “thank you” to his wife. And how many times the wife has to say “thank you” to her husband — thank one another mutually, because the Sacrament of Marriage is conferred by the spouses on one another. And this sacramental relationship is maintained with this sentiment of gratitude. “Thank you.”
And the third word is “forgiveness,” which is a very difficult word to pronounce. Always in marriage, either the husband or the wife makes a mistake. One must be able to recognize it and to apologize, to ask for forgiveness, it does much good. There are young families <here>, newlyweds, many of you have married recently, others are about to get married. Remember these three words, which will help so much in marital life: permission, thank you <and> forgiveness. Let’s repeat them together: permission, thank you, forgiveness. All, louder! Permission (repeat), thank you (repeat), forgiveness (repeat).
Well, all this is very lovely; it’s very lovely to say it in marital life. However, there are always problems or quarrels in marital life. It’s usual for husbands and wives to quarrel, raise their voice, fight. Sometimes plates fly, but don’t get frightened when this happens. I’ll give you advice: never end the day without making peace.
And do you know why? Because the cold war the following day is very dangerous. And what must I do, Father, to make peace? — some of you might ask. Speeches aren’t necessary. A gesture is enough, and it’s over. Peace has been made. When there is love, a gesture settles everything.
Before receiving the blessing, I invite you to pray for all the families present here: for the newlyweds, for those that have been married for some time, and for those that are about to get married.
Let us pray a Hail Mary together, each one in his or her language.
Hail Mary …[Blessing]
And, truly, pray for me! Pray for me! Good night and sleep well.[Original text: Spanish] [Translation by ZENIT]
Holy See to UN: Church in Africa Is Contributing Directly to Peace-Building by ZENIT Staff
The Permanent Observer of the Holy See to the United Nations, Archbishop Bernardito Auza, on Thursday addressed the UN Security Council during an open debate on Peacebuilding in Africa.
Here is the text of his address:
Intervention of H.E. Archbishop Bernardito Auza
Apostolic Nuncio and Permanent Observer of the Holy See to the United Nations
United Nations Security Council Open Debate on
Peacebuilding in Africa
New York, 28 July 2016
Mr. President,
My delegation wishes to thank Japan’s Presidency of the Security Council for convening this Open Debate on Peacebuilding in Africa.
The divergent results of peacebuilding efforts in African countries in post-conflict situations suggest that there is not a single model of peacebuilding. Some countries have gained peace and stability and achieved sustained growth, while others continue to wallow in the mire of extreme poverty and unstable if not nonexistent institutions.
Quick-impact interventions like providing food security and basic health-care immediately after a conflict, medium-range initiatives like heavy investment in jobs creation, and long-term programs like institution-building are clearly important pillars to kick-start and sustain peacebuilding.
In addition to these, many other elements must come into play to achieve sustainable peace. My delegation would like to mention first of all the role that grassroots movements, faith-based organizations and local communities play in conflict prevention and peacebuilding. They enjoy concrete knowledge of local realities and immediate interactions with the local population.
They empower individuals and societies at a local level, identify and nurture new leaders, and rally communities to work together for the greater common good. They get results that local individuals and communities can easily relate to and identify with.
In this regard, the Catholic Church in Africa contributes directly to conflict prevention and peacebuilding through the capillary presence of its tens of thousands of institutions, like hospitals and dispensaries, schools and other centers of formation. Catholic humanitarian and charitable agencies work in all countries of Africa in various arenas, such as fostering village dialogues, providing emergency assistance and building small business capacities. The Holy See oversees this vast network of quick-impact, medium-term and long-term programs to foster the best possible levels of education and health-care, and to assure continuing efforts to prevent conflict and to build peace through dialogue and integral human development.
Indeed, the Holy See believes that to achieve sustainable peace, it is necessary to bring people together concretely in dialogue, so that opposing positions can be fairly and equally heard and agreed solutions can be found and implemented. It is only through dialogue and negotiation that peoples and nations feel that they are active protagonists of their own peace efforts. Without a collective sense of ownership and attachment to initiatives that concern them, such initiatives would always be considered as something imposed from outside.
The Holy See believes that all peace processes and peacebuilding efforts must go beyond formal negotiations, no matter how indispensable these may be. Formal diplomatic efforts must be accompanied by all forms of “informal diplomacies,” from dialogue among clans and tribes to collaboration among religions and other civil society stakeholders, from discussions between nomadic and settled communities to fair trade talks about Africa’s enormous natural resources at the level of Governments and multinational corporations. Some African countries have achieved sustained peace and development because they have been able to harness “informal and track II diplomacies” fruitfully in a way that complements the formal diplomacy of States and multilateral bodies, thus helping communities and peoples to accept and assimilate the efforts of formal negotiations.
Particularly important to peacebuilding, moreover, are the contributions of women and youth. The Holy See commends the efforts of this Council and of National Governments to arrive at a fuller recognition of the vital role of women in preventive diplomacy, mediation and the peacebuilding process. Similarly, the Holy See commends the United Nations and nongovernmental organizations for recognizing youth as active stakeholders, participants, leaders and partners in the peace process.
Mr. President,
Conflict prevention and peacebuilding efforts require, more often than not, considerably more resources than ending wars and civil strife. They demand perseverance, long-term vision and commitment. They are consolidated through thousands of daily actions that are the building blocks of just and peaceful societies. They are achieved when leaders and citizens transcend selfish interests for the common good, reject a spirit of vengeance and take the path of healing and reconciliation.
In this context, it is vital to press for greater progress in disarmament efforts and in checking the legal and illegal arms trade. The proliferation of weapons simply aggravates situations of conflict and results in a huge human and material cost, which profoundly undermines the search for peace. It is the responsibility of the entire international community to further incentivise concrete efforts in this area and to support the commitment of civil society and of religious institutions aimed at preventing conflict.
Peacebuilding can only be effective if human rights are promoted and fostered, if the human dignity of every human being is recognized and protected, and if we all stick together in mutual solidarity, leaving no one behind. In a visit to a favela in Rio de Janeiro three years ago, Pope Francis said: “No amount of ‘peace-building’ will be able to last, nor will harmony and happiness be attained, in a society that ignores, pushes to the margins, or excludes a part of itself; it loses something essential. We must never, never allow the throwaway culture to enter our hearts! … No one is disposable!”
At the end of the day, no amount of conflict prevention and peacebuilding efforts will succeed if the human person is not the heart of every consideration.
Thank you, Mr. President.
Life Is to Be and Not to Have by Archbishop Francesco Follo
Roman Rite
Ecc 1, 2; 2, 21-23; Ps 90; Col 3, 1-5.9-11; Lk 12.13 to 21
Ambrosian Rite
1 Kings 21.1 to 19; Sal 5; Rm 12.9 – 18; Lk 16, 19-31
XI Sunday after Pentecost
1) To give in order to live.
The Gospel passage (Lk 12, 13-21) is part of a discourse of Jesus on the trust in God that casts away all fears (Id. 12, 6-7), and on putting oneself into the hands of the providence of God (Id. 12, 22-32). The text integrates with the first reading of today’s liturgy that is taken from the book of Ecclesiastes. In this book of the Old Testament we read about the vanity of all human and earthly things, namely of the uncertainties of human and material goods.
Jesus does not despise material things and does not dispute short and earthly joys. He does not want us to fall out of love for this life. He tells us that it is a path to happiness, reachable in its fullness only through and in Him.
Christ teaches that there is no tomorrow for those who live only for material things. Those who live only for the body, do not live, or, if they do, their life is like a breath and vanity, because “whoever does not gather with me, scatters “(Lk 11, 23). There is no lasting tomorrow for those who live for material things, because things have a time limit and the drama of things is that their end is dust.
“The man who accumulates for himself” extinguishes his live and replaces the desire of infinity with endless vanity. Whoever says to himself: “Rest, eat, drink, enjoy” lives without mystery, “not knowing that being a Christian is the highest concern of the spirit and the impatience of eternity in a perverse world that crucifies love” (Kierkegaard).
The right question is “how to get rich before God?” “Giving.” We are rich before him only with what we have given. “At the end of life we will be judged by love” (St John of the Cross), a love received, donated, shared. The human being lives of a life given, received and transmitted. At the very moment in which we stop transmitting life around us, life in us dries. Man also lives the happy enjoyment of daily bread, but of the bread that is “ours” to be asked and to give. It is the bread that can make us every day dependable from heaven, from “our” provident and merciful Father.
2) Life does not depend on what we have.
The sentence of Jesus: “Take heed, and beware of covetousness, because even when someone has more, his life does not consist of possessions” expresses the substance of today’s parable about the rich man so pleased to have so much things that he thinks to have a lasting life. The Messiah speaks of a fool who, having accumulated many goods, believes to be safe for many years and from whom, in the night, life is taken. He teaches how stupid and vain it is to put trust in possessions. It is foolish to believe that salvation, the redeemed life, consists in more and more material things. Incidentally it should be noted that not mere possession is condemned, but the illusion of finding safety in possession.
I think that it is fair to say that the Redeemer has turned into a parable a concept of the wise tradition of the Old Testament. It is the concept of “vanity” which finds its most acute expression in the book of Ecclesiastes: “Vanity of vanities, all is vanity.” What does it mean? Ecclesiastes is a disillusioned man who looks to the bottom of all human experiences: all the things that man seeks and achieves do not maintain what they promise: ultimately they are inconsistent. Ecclesiastes identifies, in particular, three forms of vanity: the sterility of human effort; the fragility of achievements; the many anomalies and injustices of which life is full. Jesus’ parable does not just see vanity and does not simply intend to disenchant man, freeing him from the charm of possession. It indicates more deeply the true path to liberation: “Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God.” (Lk 12, 21). It is the “for himself” that is wrong and that must be substituted with the approach to become rich “before God”.
This approach involves three concrete things.
The first is that getting rich before God means not to fall into the temptation of anxiety, as if everything depends on us and only on us.
The second is that the becoming rich before God is to subordinate everything – what we are and have: work, goods, suffering and life itself – to God and to His love.
The third is that becoming rich before God implicates- as I wrote above – to give, especially “to give away” and to practice mercy. This means living life as “alms” (= mercy) and gift of self, in the sharing of goods and of goodness: “Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy”(Lk 12:33).
To be rich “before God” leads to live “for others” (ibid. 12:33). The richness before God grows when shared. On the contrary, richness “for ourselves” puts us in the hands of vanity that leaves us with a handful of dust.
If there is something that we can take always with us – and, therefore, even beyond death – is the good done and shared and not the accumulated assets that, belonging to the earth, remains on the earth.
This does not mean that we Christians despise created things. Indeed, when we stop wanting to possess or consume creatures, they are truly valued and we see their true beauty and not the fleeting one. When we use the assets for the good, our life is happy already on earth. What God has created was not donated to accumulated, but to be used in the journey toward our eternal destiny. For this we pray: “Teach us, Lord, to wisely use the goods of the earth, always oriented to eternal goods” (Liturgy of the Hours, Mass, Prayer of Lauds – Sunday, First Week).
3) The example of the Virgins consecrated in the world.
An example of how to live this approach to eternal goods is offered by the Virgins consecrated in the world. The treasure of these women are not the material assets they have and that they are committed to use in the spirit of poverty. Their wealth is the love of God. Living faithfully the consecration to God, they bear witness with their whole lives of the truth of Psalm 16: “Keep me safe, O God in you I take refuge. I say to the LORD, you are my Lord, you are my only good… LORD, my allotted portion and my cup, you have made my destiny secure. Pleasant places were measured out for me fair to me indeed is my inheritance.”(Verses 1-2.5-6).
These women, with life, are enriched towards God and, with the help of the Psalm, turn to God with peace because they have chosen the Lord as their refuge. They do not lack the difficulties that everyday life brings, but they are “rich” of God and bring a constant service to the brothers in Christ.
With the prayer of this Psalm, which is expressed in their lives, the consecrated Virgins repeated often to God: “You are my Lord, only in you is my good.”
These women in prayer are certain that their true destiny, their real security and strength is the Lord who gives them peace and joy: “The Lord is my inheritance and my cup.” This certain and true wealth is not held for themselves, but it is partaken with the brothers for a mutual nourishment of light.
From this psalm they learn – and teach us – to go day by day on “the path of life” (ibid. verse 11) that will come to the eternal sweetness of heaven at the right hand of God. This is a literary way to indicate the glorious being with God. In thuth, it is Christ that is in glory at the right hand of the Father. The vocation of the consecrated Virgins is a choice of love and life and becomes a sign of immortality for all those who believe and love God. Their testimony helps to say the prayer:
“Let nothing disturb, nothing frighten you. Everything passes, only God does not change. Patience obtains all things. Whoever has God lacks nothing: God alone suffices! May your desire be to see God, your fear to lose him, your pain not owning him, your joy what can bring you to him, and you will live in great peace “(St. Teresa of Avila).
—
Patristic Reading
Saint Augustin of Hippo (354 – 430)
Sermon LVII. [CVII. Ben.]
On the words of the gospel, Lc 12,15 “And he said unto them, take heed, and keep yourselves from all covetousness.”1
1. I Doubt not but that ye who fear God, do hear His word with awe, and execute it with cheerfulness; that what He hath promised, ye may at present hope for, hereafter receive. We have just now heard the Lord Christ Jesus, the Son of God, giving us a precept. The Truth, who neither deceiveth, nor is deceived, hath given us a precept; let us hear, fear, beware. What is this precept then: “I say unto you, Beware of all covetousness”?2 What is, “of all covetousness”? What is, “of all”? Why did He add, “of all”? For He might have spoken thus “Beware of covetousness” It suited Him to add, “of all; and to say, “Beware of all covetousness.”
2. Why He said this, the occasion as it were out of which these words arose, is shown to us in the holy Gospel. A certain man appealed to Him against his brother, who had taken away all his patrimony, and gave not back his proper portion to his brother. Ye see then how good a case this appellant had. For he was not seeking to take by violence another’s, but was seeking only for his own which had been left him by his parents; these was he demanding back by his appeal to the judgment of the Lord. He had an unrighteous brother; but against an unrighteous brother had he found a righteous Judge. Ought he then in so good a cause to lose that opportunity? Or who would say to his brother, “Restore to thy brother his portion,” if Christ would not say it? Would thatjudge be likely to say it, whom perhaps his richer and extortionate brother might corrupt by a bribe? Forlorn then as he was, and despoiled of his father’s goods, when he had found such and so great a Judge he goes up to Him, he appeals to, he beseeches Him, he lays his cause before Him in few words. For what occasion was there to set forth his cause at length, when he was speaking to Him who could even see the heart? “Master,” he says, “speak to my brother, that he divide the inheritance with me.”3 The Lord did not say to him, “Let thy brother come.” No, He neither sent for him to be present, nor in his presence did He say to him who had appealed to Him, “Prove what thou wast saying.” He asked for half an inheritance, he asked for half an inheritance on earth; the Lord offered him a whole inheritance in heaven. The Lord gave more than asked for.
3. “Speak to my brother, that he divide the inheritance with me.” Just case, short case. But let us hear Him who at once gives judgment and instruction. “Man,” He saith. “O man;” for seeing thou valuest this inheritance so highly, what art thou but a man? He wished to make him something more than man. What more did He wish to make him, from whom He wished to take covetousness away? What more did He wish to make him? I will tell you, “I have said, Ye are gods, and all of you are children of the Most High.”4 Lo, what He wished to make him, to reckon him that hath no covetousness among the “gods.” “Man, who made Me a divider among you?”5 So the Apostle Paul His servant, when he said, “I beseech you, brethren, that ye all speak the same thing, and that there be no schisms among you,”6 was unwilling to be a divider. And afterwards he thus admonished them who were running after his name, and dividing Christ: “Every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? Was Paul crucified for you? or were ye baptized in the name of Paul?”7 Judge then, how wicked are those men, who would have Him to be divided, who would not be a divider. “Who,” saith He, “hath made Me a divider among you?”
4. Thou hast petitioned for a kindness; hear counsel. “I say unto you, Beware of all covetousness.”8 “Perhaps,” he would say, “thou wouldest call him covetous and greedy, if he were seeking another’s goods; but I say, seek not even thine own greedily or covetously.” This is “Of all, beware of all covetousness.” A heavy burden this! If by any chance this burden be imposed on them that are weak; let Him be sought unto, that He who imposes it, may vouchsafe to give us strength. For it isnot a thing to be lightly regarded, my Brethren, when our Lord, our Redeemer, our Saviour, who died for us, who gave His Own Blood as our ransom, to redeem us, our Advocate and Judge; it is no light matter when He saith, “Beware.” He knoweth well how great the evil is; we know it not, let us believe Him. “Beware,” saith He. Wherefore? of what? “of all covetousness.” I am but keeping what is mine own, I am not taking away another’s; “Beware of all covetousness.” Not only is he covetous, who plunders the goods of others; but he is covetous too, who greedily keeps his own. But if he is so blamed who greedily keeps his own; how is he condemned who plunders what is another’s! “Beware,” He saith, “of all covetousness: For a man’s life consisteth not in the abundance of the things which he possesseth.” He that stores up great abundance, how much does he take therefrom to live? When he has taken it, and in a way separated in thought sufficient to live upon from it, let him consider for whom the rest remains; test haply when thou keepest wherewith to live, thou art gathering only wherewith to die. Behold Christ, behold truth, behold severity. “Beware,” saith truth: “Beware,” saith severity. If thou love not the truth, fear severity. “A man’s life consisteth not in the abundance of the things which he possesseth.” Believe Him, He doth not deceive thee. On the other hand, thou sayest, “Yea, ‘a man’s life’ does ‘consist in the abundance of the things which he possesses.’“ He doth not deceive thee; thou deceivest thyself.
5. Out of this occasion then, when that appellant was seeking his own portion, not desiring to plunder another’s, arose that sentence of the Lord, wherein He said not, “Beware of covetousness;” but added, “of all covetousness.” Nor was this all: He giveth another example of a certain rich man, “whose ground had turned out well.”9 “There was,” He saith, “a certain rich man, whose ground had turned10 out well.” What is, “had turned out well”? The ground which he possessed had brought forth a great produce. How great? So that he could not find where to bestow it: suddenly, through his abundance he became straitened—this old covetous man. For how many years had already passed away, and yet those barns had been enough? So great then was the produce, that the accustomed places were not sufficient. And the wretched man sought counsel, not as to how he should lay the additional produce out, but how he should store it up; and in thinking he discovered an expedient. He seemed as it were wise in his own eyes, by the discovery of this expedient. Knowingly did he think of it, wisely hit upon it. What was this he wisely hit upon? “I will destroy,” he says, “my” old “barns, and will build new ones greater, and will fill them; and I will say to my soul.” What wilt thou say to thy soul? “Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, be merry.”11 This did the wise discoverer of this expedient say to his soul.
6. “And God,” who doth not disdain to speak even with fools, “said unto him.”12 Some of you may peradventure say, And how did God speak with a fool? O, my Brethren, with how many fools does He speak here, when the Gospel is read! When it is read, are not they who hear and do not, fools? What then did the Lord say? For he, I repeat, thought himself wise by the discovery of his expedient. “Thou fool,” He saith; “Thoufool,” who seemest wise unto thyself; “Thou fool,” who hast said to thy soul, “Thou hast much goods laid up for many years: to-day is thy soul required of thee!” Thy soul to which thou hast said, “Thou hast much goods,” to-day is “required,” and hath no good at all. Let it then despise these goods, and be herself good, that when she is “required,” she may depart in assured hope. For what is more perverse13 than a man14 who wishes to have “much goods,” and does not wish to be good himself? Unworthy art thou to have them, who dost not wish to be what thou dost wish to have. For dost thou wish to have a bad country house? No indeed, but a good one. Or a bad wife? No, but a good one. Or a bad hood?15 Or even a bad shoe? And Why a bad soul only? He did not in this place say to this fool who was thinking on vain things, building barns, and who had no regard to the wants16 of the poor; He did not say to him, “To-day shall thy soul be hurried away to hell:” He said no such thing as this, but “is required of thee.” “I do not tell thee whither thy soul shall go; yet hence, where thou art laying up for it such store of things, must it depart, whether thou wilt or no.” Lo, “thou fool,” thou hast thought to fill thy new and greater barns, as if there was nothing to be done with what thou hast.
7. But peradventure he was not yet a Christian. Let us hear then, Brethren, to whom as believers the Gospel is read, by whom He who spake these things, is worshipped, whose mark is borne by us on our forehead, and is held in the heart. For of very great concernment is it where a man hath the mark of Christ, whether in the forehead, or both in the forehead and the heart. Ye have heard to-day the words of the holy prophet Ezekiel, how that before God sent one to destroy the ungodly people, He first sent one to mark them, and said to him, “Go and set a mark upon the foreheads of the men that sigh and moan for the sins of my people that are done in the midst of them.”17 He did not say, “which18 are done without them;” but “in the midst of them.” Yet they “sigh and moan;” and therefore are they “marked on the forehead:” in the forehead of the inner man, not the outer. For there is a forehead in the face, there is a forehead in the conscience. So it happens that when the inner forehead is stricken, the outer grows red; either red with shame, or pale with fear. So then there is a forehead of the inner man. There were they “marked” that they might not be destroyed; because though they did not correct the sins which were “done in the midst of them,” yet they sorrowed for them, and by that very sorrow separated themselves; and though separated in God’s sight, they were mixed with them in the eyes of men. They are “marked” secretly, are not hurt openly. Afterwards the Destroyer is sent, and to him it is said, “Go, lay waste, spare neither young nor old, male nor female, but come not near those who have the mark on their forehead.”19 How great security is granted to you, my Brethren, who among this people are sighing, and moaning for the iniquities which are being done in the midst of you, and who do them not!
8. But that ye may not commit iniquities, “beware of all covetousness.” I will tell you in its full extent, what is “of all covetousness.” In matter of lust he is covetous, whom his own wife suffices not. And idolatry itself is called covetousness; because again in matter of divine worship20 he is covetous, whom the one and true God suffices not. What but the covetous soul makes for itself many gods? What but the covetous soul makes to itself false21 martyrs? “Beware of all covetousness.” Lo, thou lovest thine own goods, and dost boast thyself in that thou seekest not the goods of others; see what evil thou doest in not hearing Christ, who saith, “Beware of all covetousness.” See thou dost love thine own goods, thou dost not take away the goods of others; thou hast the fruits of thy labour, they are justly thine; thou hast been left an heir, some one whose good graces thou hast attained has given it to thee; thou hast been on the sea, and in its perils, hast committed no fraud, hast sworn no lie, hast acquired what it hath pleased God thou shouldest; and thou art keeping it greedily as in a good conscience, because thou dost not possess it from evil sources, and dost not seek what is another’s. Yet if thou give not heed to Him who hath said, “Beware of all covetousness,” hear how great evils thou wilt be ready to do for thine own goods’ sake. Lo, for example, it hath chanced to thee to be made a judge. Thou wilt not be corrupted, because thou dost not seek the goods of others; no one giveth thee a bribe and says, “Give judgment against my adversary.” This be far from thee, a man, who seekest not the things of others, how couldest thou be persuaded to do this? Yet see what evil thou wilt be ready to do for thine own goods’ sake. Peradventure he that wishes thee to judge evilly, and pronounce sentence for him against his adversary is a powerful man, and able to bring up false accusation against thee, that thou mayest lose what thou hast. Thou dost reflect, and think upon his power, think of thine own goods thou art keeping, which thou dost love: not which thou hast possessed, but in whose power22 rather thou art thyself unhappily fixed. This thy bird-lime, by reason of which thou hast not the wings of virtue free, thou dost look to; and thou sayest within thine own self, “I am offending this man, he has much influence in the world; he will suggest evil accusations against me, and I shall be outlawed,23 and lose all I have.” Thus thou wilt give unrighteous judgment, not when thou seekest another’s, but when thou keepest thine own.
9. Give me a man who has given ear to Christ, give me a man who has heard with fear “Beware of all covetousness;” and let him not say to me, “I am a poor man, a plebeian of mean estate, one of the common people, how can I hope ever to be a judge? I am in no fear of this temptation, the peril of which thou hast placed before mine eyes.” Yet lo, even this poor man I will tell what he ought to fear. Some rich and powerful person calls thee to give false witness for him. What wilt thou be doing now? Tell me. Thou hast a good little property of thine own; thou hast laboured for it, hast acquired, and kept it. That person requires of thee; “Give false witness for me, and I will give thee so and so much.” Thou who seekest not the things of others, sayest, “That be far from me: I do not seek for what it has not pleased God to give me, I will not receive it; depart from me.” “Hast thou no wish to receive what I give? I will take away what thou hast already.” See now prove thyself, question now thine own self. Why dost thou look at me? Look inward on thine own self, look at thine own self within, examine thine own self within; sit down before thine own self, and summon thine own self before thee, and stretch thyself upon the rack of God’s commandment, and torment thyself with His fear, and deal not softly with thyself; answer thine own self. Lo, if any one were to threaten thee with this, what wouldest thou do? “I will take away from thee what with so great labour thou hast acquired, if thou wilt not give false witness for me.” Give him that; “Beware of all covetousness.” “O my servant,” He will say to thee, “whom I have redeemed and made free, whom from a servant I have adopted to be a brother, whom I have set as a member in My Body, give ear to Me: He may take away what thou hast acquired, Me he shall not take away from thee. Art thou keeping thine own goods, that thou mayest not perish? What, have I not said unto thee, ‘Beware of all covetousness’?”
10. Lo, thou art in confusion, tossed to and fro; thy heart as a ship is shaken about by tempests. Christ is asleep: awake Him, that sleepeth, and thou shalt be exposed no more to the raging of the storm. Awake Him, who was pleased to have nothing here, and thou hast all, who came even to the Cross for thee, whose “Bones” as He was naked and hanging “were numbered” by them that mocked Him; and “beware of all covetousness.” Covetousness of money is not all; “beware of covetousness” of life. A dreadful covetousness, covetousness much to be feared. Sometimes a man will despise what he has, and say, “I will not give false witness; I will not. You tell me, I will take away what thou hast. Take away what I have; you do not take away what I have within. For he was not left a poor man, who said, ‘The Lord gave, the Lord hath taken away; it is done as it pleased the Lord; blessed’ therefore ‘be the Name of the Lord. Naked came I out of my mother’s womb, naked shall I return to the earth.’24 Naked outwardly, well-clothed within. Naked as regards these rags, these corruptible rags outwardly, clothed within. With what? ‘Let thy priests be clothed with righteousness.’”25 But what if he say to thee, when thou hast despised the things which thou possessest, what if he say to thee, “I will kill thee”? If thou have given ear to Christ, answer him, “Wilt Thou kill me? Better that thou shouldest kill my body, than that I by a false tongue should kill my soul! What canst thou do to me? Thou wilt kill my body; my soul will depart at liberty, to receive again at the end of the world even this very body she hath despised. What canst thou do to me then? Whereas if I should give false witness for thee, with thy tongue do I kill myself; and not in my body do I kill myself; ‘For the mouth that lieth killeth the soul.’“26 But peradventure thou dost not say so. And why dost thou not say so? Thou wishest to live; thou wishest to live longer than God hath appointed for thee? Dost thou then “beware of all covetousness”? So long was it God’s will that thou shouldest live, till this person came to thee. It may he that he will kill thee, to make a martyr of thee. Entertain then no undue desire of life; and so thou wilt not have an eternity of death. Ye see how that covetousness everywhere, when we wish for more than is necessary, causes us to sin. Beware we of all covetousness, if we would enjoy eternal wisdom.
1 pavsh”, for th`”, pleonexia”—A. B. D. K. L. M. Q. X., etc., Verss. ap. Scholz. Griesbach regards it as the more probable reading). [Tischendorf, Westcott and Hort read pavsh” with a
2 (Lc 12,15).
3 (Lc 12,13
4 (Ps 82,6
5 (Lc 12,14
6 (1Co 1,10
7 (1Co 1,12-13.
8 (Lc 12,15
9 (Lc 12,16
10 Successerat).
11 (Lc 12,18-19.
12 (Lc 12,20
13 Iniquius.
14 Vid.Serm. 22,(lxxii. Ben). 4 (iii).; 32,(lxxxii. Ben). 14 (xi).; xxxv. (lxxxv. Ben).
15 Casulem.
16 Ventres.
17 Ez 9,4.
18 Against the Donatists.
19 Ez 9,6.
20 Divinitate.
21 In allusion to the Circumcelliones amongst the Donatists. See ab. p. 305, note).
22 Quibus male inhaesisti.
23 Proscribor.
24 (Jb 1,21 Jb 1
25 (Ps 132,9
26 (Sg 1,11).
Tuam Archbishop Will Lead Pilgrimage to Croagh Patrick on Sunday by ZENIT Staff
This Sunday, 31 July, Archbishop Michael Neary of Tuam, will lead the 2016 national Reek Sunday pilgrimage on Ireland’s holy mountain Croagh Patrick in Co Mayo.
He will be joined this year by Archbishop Charles J Brown, Apostolic Nuncio to Ireland, who will preach this year’s Croagh Patrick homily.
This year’s Reek Sunday pilgrimage takes place in the context of the Jubilee Year of Mercy.
The annual Croagh Patrick pilgrimage has been carried out uninterrupted for more than 1,500 years. Croagh Patrick has more than 100,000 visitors annually, with up to 20,000 making the pilgrimage each Reek Sunday in July.
I’m told that there are many of you that understand Spanish, so I’m going to speak in Spanish. I’m also told that there is a large group of newlyweds and young spouses here, in the square, today. When I meet someone who is getting married, a young man that is getting married, a girl that is getting married, I say to them: “These are the ones who have courage!” — because it isn’t easy to form a family. It’s not easy to commit one’s life forever. One must have courage. And I congratulate you, because you have courage.
Sometimes I’m asked what one must do so that the family always goes forward and surmounts the difficulties. I suggest one must always practice three words, three words that express three attitudes [more newlyweds are arriving now]. Three words that can help them to live the married life, because there are difficulties in married life: marriage is something so beautiful, so lovely that we must take care of it, because it’s forever. And the three words are “permission, thank you <and> forgiveness.” Permission: always ask one’s spouse (the wife to the husband, the husband to the wife) “What do you think? Do you think we should do this? Never trample. Ask permission.
The second word: Thank you. How many times a husband has to say “thank you” to his wife. And how many times the wife has to say “thank you” to her husband — thank one another mutually, because the Sacrament of Marriage is conferred by the spouses on one another. And this sacramental relationship is maintained with this sentiment of gratitude. “Thank you.”
And the third word is “forgiveness,” which is a very difficult word to pronounce. Always in marriage, either the husband or the wife makes a mistake. One must be able to recognize it and to apologize, to ask for forgiveness, it does much good. There are young families <here>, newlyweds, many of you have married recently, others are about to get married. Remember these three words, which will help so much in marital life: permission, thank you <and> forgiveness. Let’s repeat them together: permission, thank you, forgiveness. All, louder! Permission (repeat), thank you (repeat), forgiveness (repeat).
Well, all this is very lovely; it’s very lovely to say it in marital life. However, there are always problems or quarrels in marital life. It’s usual for husbands and wives to quarrel, raise their voice, fight. Sometimes plates fly, but don’t get frightened when this happens. I’ll give you advice: never end the day without making peace.
And do you know why? Because the cold war the following day is very dangerous. And what must I do, Father, to make peace? — some of you might ask. Speeches aren’t necessary. A gesture is enough, and it’s over. Peace has been made. When there is love, a gesture settles everything.
Before receiving the blessing, I invite you to pray for all the families present here: for the newlyweds, for those that have been married for some time, and for those that are about to get married.
Let us pray a Hail Mary together, each one in his or her language.
Hail Mary …[Blessing]
And, truly, pray for me! Pray for me! Good night and sleep well.[Original text: Spanish] [Translation by ZENIT]
Holy See to UN: Church in Africa Is Contributing Directly to Peace-Building by ZENIT Staff
The Permanent Observer of the Holy See to the United Nations, Archbishop Bernardito Auza, on Thursday addressed the UN Security Council during an open debate on Peacebuilding in Africa.
Here is the text of his address:
Intervention of H.E. Archbishop Bernardito Auza
Apostolic Nuncio and Permanent Observer of the Holy See to the United Nations
United Nations Security Council Open Debate on
Peacebuilding in Africa
New York, 28 July 2016
Mr. President,
My delegation wishes to thank Japan’s Presidency of the Security Council for convening this Open Debate on Peacebuilding in Africa.
The divergent results of peacebuilding efforts in African countries in post-conflict situations suggest that there is not a single model of peacebuilding. Some countries have gained peace and stability and achieved sustained growth, while others continue to wallow in the mire of extreme poverty and unstable if not nonexistent institutions.
Quick-impact interventions like providing food security and basic health-care immediately after a conflict, medium-range initiatives like heavy investment in jobs creation, and long-term programs like institution-building are clearly important pillars to kick-start and sustain peacebuilding.
In addition to these, many other elements must come into play to achieve sustainable peace. My delegation would like to mention first of all the role that grassroots movements, faith-based organizations and local communities play in conflict prevention and peacebuilding. They enjoy concrete knowledge of local realities and immediate interactions with the local population.
They empower individuals and societies at a local level, identify and nurture new leaders, and rally communities to work together for the greater common good. They get results that local individuals and communities can easily relate to and identify with.
In this regard, the Catholic Church in Africa contributes directly to conflict prevention and peacebuilding through the capillary presence of its tens of thousands of institutions, like hospitals and dispensaries, schools and other centers of formation. Catholic humanitarian and charitable agencies work in all countries of Africa in various arenas, such as fostering village dialogues, providing emergency assistance and building small business capacities. The Holy See oversees this vast network of quick-impact, medium-term and long-term programs to foster the best possible levels of education and health-care, and to assure continuing efforts to prevent conflict and to build peace through dialogue and integral human development.
Indeed, the Holy See believes that to achieve sustainable peace, it is necessary to bring people together concretely in dialogue, so that opposing positions can be fairly and equally heard and agreed solutions can be found and implemented. It is only through dialogue and negotiation that peoples and nations feel that they are active protagonists of their own peace efforts. Without a collective sense of ownership and attachment to initiatives that concern them, such initiatives would always be considered as something imposed from outside.
The Holy See believes that all peace processes and peacebuilding efforts must go beyond formal negotiations, no matter how indispensable these may be. Formal diplomatic efforts must be accompanied by all forms of “informal diplomacies,” from dialogue among clans and tribes to collaboration among religions and other civil society stakeholders, from discussions between nomadic and settled communities to fair trade talks about Africa’s enormous natural resources at the level of Governments and multinational corporations. Some African countries have achieved sustained peace and development because they have been able to harness “informal and track II diplomacies” fruitfully in a way that complements the formal diplomacy of States and multilateral bodies, thus helping communities and peoples to accept and assimilate the efforts of formal negotiations.
Particularly important to peacebuilding, moreover, are the contributions of women and youth. The Holy See commends the efforts of this Council and of National Governments to arrive at a fuller recognition of the vital role of women in preventive diplomacy, mediation and the peacebuilding process. Similarly, the Holy See commends the United Nations and nongovernmental organizations for recognizing youth as active stakeholders, participants, leaders and partners in the peace process.
Mr. President,
Conflict prevention and peacebuilding efforts require, more often than not, considerably more resources than ending wars and civil strife. They demand perseverance, long-term vision and commitment. They are consolidated through thousands of daily actions that are the building blocks of just and peaceful societies. They are achieved when leaders and citizens transcend selfish interests for the common good, reject a spirit of vengeance and take the path of healing and reconciliation.
In this context, it is vital to press for greater progress in disarmament efforts and in checking the legal and illegal arms trade. The proliferation of weapons simply aggravates situations of conflict and results in a huge human and material cost, which profoundly undermines the search for peace. It is the responsibility of the entire international community to further incentivise concrete efforts in this area and to support the commitment of civil society and of religious institutions aimed at preventing conflict.
Peacebuilding can only be effective if human rights are promoted and fostered, if the human dignity of every human being is recognized and protected, and if we all stick together in mutual solidarity, leaving no one behind. In a visit to a favela in Rio de Janeiro three years ago, Pope Francis said: “No amount of ‘peace-building’ will be able to last, nor will harmony and happiness be attained, in a society that ignores, pushes to the margins, or excludes a part of itself; it loses something essential. We must never, never allow the throwaway culture to enter our hearts! … No one is disposable!”
At the end of the day, no amount of conflict prevention and peacebuilding efforts will succeed if the human person is not the heart of every consideration.
Thank you, Mr. President.
Life Is to Be and Not to Have by Archbishop Francesco Follo
Roman Rite
Ecc 1, 2; 2, 21-23; Ps 90; Col 3, 1-5.9-11; Lk 12.13 to 21
Ambrosian Rite
1 Kings 21.1 to 19; Sal 5; Rm 12.9 – 18; Lk 16, 19-31
XI Sunday after Pentecost
1) To give in order to live.
The Gospel passage (Lk 12, 13-21) is part of a discourse of Jesus on the trust in God that casts away all fears (Id. 12, 6-7), and on putting oneself into the hands of the providence of God (Id. 12, 22-32). The text integrates with the first reading of today’s liturgy that is taken from the book of Ecclesiastes. In this book of the Old Testament we read about the vanity of all human and earthly things, namely of the uncertainties of human and material goods.
Jesus does not despise material things and does not dispute short and earthly joys. He does not want us to fall out of love for this life. He tells us that it is a path to happiness, reachable in its fullness only through and in Him.
Christ teaches that there is no tomorrow for those who live only for material things. Those who live only for the body, do not live, or, if they do, their life is like a breath and vanity, because “whoever does not gather with me, scatters “(Lk 11, 23). There is no lasting tomorrow for those who live for material things, because things have a time limit and the drama of things is that their end is dust.
“The man who accumulates for himself” extinguishes his live and replaces the desire of infinity with endless vanity. Whoever says to himself: “Rest, eat, drink, enjoy” lives without mystery, “not knowing that being a Christian is the highest concern of the spirit and the impatience of eternity in a perverse world that crucifies love” (Kierkegaard).
The right question is “how to get rich before God?” “Giving.” We are rich before him only with what we have given. “At the end of life we will be judged by love” (St John of the Cross), a love received, donated, shared. The human being lives of a life given, received and transmitted. At the very moment in which we stop transmitting life around us, life in us dries. Man also lives the happy enjoyment of daily bread, but of the bread that is “ours” to be asked and to give. It is the bread that can make us every day dependable from heaven, from “our” provident and merciful Father.
2) Life does not depend on what we have.
The sentence of Jesus: “Take heed, and beware of covetousness, because even when someone has more, his life does not consist of possessions” expresses the substance of today’s parable about the rich man so pleased to have so much things that he thinks to have a lasting life. The Messiah speaks of a fool who, having accumulated many goods, believes to be safe for many years and from whom, in the night, life is taken. He teaches how stupid and vain it is to put trust in possessions. It is foolish to believe that salvation, the redeemed life, consists in more and more material things. Incidentally it should be noted that not mere possession is condemned, but the illusion of finding safety in possession.
I think that it is fair to say that the Redeemer has turned into a parable a concept of the wise tradition of the Old Testament. It is the concept of “vanity” which finds its most acute expression in the book of Ecclesiastes: “Vanity of vanities, all is vanity.” What does it mean? Ecclesiastes is a disillusioned man who looks to the bottom of all human experiences: all the things that man seeks and achieves do not maintain what they promise: ultimately they are inconsistent. Ecclesiastes identifies, in particular, three forms of vanity: the sterility of human effort; the fragility of achievements; the many anomalies and injustices of which life is full. Jesus’ parable does not just see vanity and does not simply intend to disenchant man, freeing him from the charm of possession. It indicates more deeply the true path to liberation: “Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God.” (Lk 12, 21). It is the “for himself” that is wrong and that must be substituted with the approach to become rich “before God”.
This approach involves three concrete things.
The first is that getting rich before God means not to fall into the temptation of anxiety, as if everything depends on us and only on us.
The second is that the becoming rich before God is to subordinate everything – what we are and have: work, goods, suffering and life itself – to God and to His love.
The third is that becoming rich before God implicates- as I wrote above – to give, especially “to give away” and to practice mercy. This means living life as “alms” (= mercy) and gift of self, in the sharing of goods and of goodness: “Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy”(Lk 12:33).
To be rich “before God” leads to live “for others” (ibid. 12:33). The richness before God grows when shared. On the contrary, richness “for ourselves” puts us in the hands of vanity that leaves us with a handful of dust.
If there is something that we can take always with us – and, therefore, even beyond death – is the good done and shared and not the accumulated assets that, belonging to the earth, remains on the earth.
This does not mean that we Christians despise created things. Indeed, when we stop wanting to possess or consume creatures, they are truly valued and we see their true beauty and not the fleeting one. When we use the assets for the good, our life is happy already on earth. What God has created was not donated to accumulated, but to be used in the journey toward our eternal destiny. For this we pray: “Teach us, Lord, to wisely use the goods of the earth, always oriented to eternal goods” (Liturgy of the Hours, Mass, Prayer of Lauds – Sunday, First Week).
3) The example of the Virgins consecrated in the world.
An example of how to live this approach to eternal goods is offered by the Virgins consecrated in the world. The treasure of these women are not the material assets they have and that they are committed to use in the spirit of poverty. Their wealth is the love of God. Living faithfully the consecration to God, they bear witness with their whole lives of the truth of Psalm 16: “Keep me safe, O God in you I take refuge. I say to the LORD, you are my Lord, you are my only good… LORD, my allotted portion and my cup, you have made my destiny secure. Pleasant places were measured out for me fair to me indeed is my inheritance.”(Verses 1-2.5-6).
These women, with life, are enriched towards God and, with the help of the Psalm, turn to God with peace because they have chosen the Lord as their refuge. They do not lack the difficulties that everyday life brings, but they are “rich” of God and bring a constant service to the brothers in Christ.
With the prayer of this Psalm, which is expressed in their lives, the consecrated Virgins repeated often to God: “You are my Lord, only in you is my good.”
These women in prayer are certain that their true destiny, their real security and strength is the Lord who gives them peace and joy: “The Lord is my inheritance and my cup.” This certain and true wealth is not held for themselves, but it is partaken with the brothers for a mutual nourishment of light.
From this psalm they learn – and teach us – to go day by day on “the path of life” (ibid. verse 11) that will come to the eternal sweetness of heaven at the right hand of God. This is a literary way to indicate the glorious being with God. In thuth, it is Christ that is in glory at the right hand of the Father. The vocation of the consecrated Virgins is a choice of love and life and becomes a sign of immortality for all those who believe and love God. Their testimony helps to say the prayer:
“Let nothing disturb, nothing frighten you. Everything passes, only God does not change. Patience obtains all things. Whoever has God lacks nothing: God alone suffices! May your desire be to see God, your fear to lose him, your pain not owning him, your joy what can bring you to him, and you will live in great peace “(St. Teresa of Avila).
—
Patristic Reading
Saint Augustin of Hippo (354 – 430)
Sermon LVII. [CVII. Ben.]
On the words of the gospel, Lc 12,15 “And he said unto them, take heed, and keep yourselves from all covetousness.”1
1. I Doubt not but that ye who fear God, do hear His word with awe, and execute it with cheerfulness; that what He hath promised, ye may at present hope for, hereafter receive. We have just now heard the Lord Christ Jesus, the Son of God, giving us a precept. The Truth, who neither deceiveth, nor is deceived, hath given us a precept; let us hear, fear, beware. What is this precept then: “I say unto you, Beware of all covetousness”?2 What is, “of all covetousness”? What is, “of all”? Why did He add, “of all”? For He might have spoken thus “Beware of covetousness” It suited Him to add, “of all; and to say, “Beware of all covetousness.”
2. Why He said this, the occasion as it were out of which these words arose, is shown to us in the holy Gospel. A certain man appealed to Him against his brother, who had taken away all his patrimony, and gave not back his proper portion to his brother. Ye see then how good a case this appellant had. For he was not seeking to take by violence another’s, but was seeking only for his own which had been left him by his parents; these was he demanding back by his appeal to the judgment of the Lord. He had an unrighteous brother; but against an unrighteous brother had he found a righteous Judge. Ought he then in so good a cause to lose that opportunity? Or who would say to his brother, “Restore to thy brother his portion,” if Christ would not say it? Would thatjudge be likely to say it, whom perhaps his richer and extortionate brother might corrupt by a bribe? Forlorn then as he was, and despoiled of his father’s goods, when he had found such and so great a Judge he goes up to Him, he appeals to, he beseeches Him, he lays his cause before Him in few words. For what occasion was there to set forth his cause at length, when he was speaking to Him who could even see the heart? “Master,” he says, “speak to my brother, that he divide the inheritance with me.”3 The Lord did not say to him, “Let thy brother come.” No, He neither sent for him to be present, nor in his presence did He say to him who had appealed to Him, “Prove what thou wast saying.” He asked for half an inheritance, he asked for half an inheritance on earth; the Lord offered him a whole inheritance in heaven. The Lord gave more than asked for.
3. “Speak to my brother, that he divide the inheritance with me.” Just case, short case. But let us hear Him who at once gives judgment and instruction. “Man,” He saith. “O man;” for seeing thou valuest this inheritance so highly, what art thou but a man? He wished to make him something more than man. What more did He wish to make him, from whom He wished to take covetousness away? What more did He wish to make him? I will tell you, “I have said, Ye are gods, and all of you are children of the Most High.”4 Lo, what He wished to make him, to reckon him that hath no covetousness among the “gods.” “Man, who made Me a divider among you?”5 So the Apostle Paul His servant, when he said, “I beseech you, brethren, that ye all speak the same thing, and that there be no schisms among you,”6 was unwilling to be a divider. And afterwards he thus admonished them who were running after his name, and dividing Christ: “Every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? Was Paul crucified for you? or were ye baptized in the name of Paul?”7 Judge then, how wicked are those men, who would have Him to be divided, who would not be a divider. “Who,” saith He, “hath made Me a divider among you?”
4. Thou hast petitioned for a kindness; hear counsel. “I say unto you, Beware of all covetousness.”8 “Perhaps,” he would say, “thou wouldest call him covetous and greedy, if he were seeking another’s goods; but I say, seek not even thine own greedily or covetously.” This is “Of all, beware of all covetousness.” A heavy burden this! If by any chance this burden be imposed on them that are weak; let Him be sought unto, that He who imposes it, may vouchsafe to give us strength. For it isnot a thing to be lightly regarded, my Brethren, when our Lord, our Redeemer, our Saviour, who died for us, who gave His Own Blood as our ransom, to redeem us, our Advocate and Judge; it is no light matter when He saith, “Beware.” He knoweth well how great the evil is; we know it not, let us believe Him. “Beware,” saith He. Wherefore? of what? “of all covetousness.” I am but keeping what is mine own, I am not taking away another’s; “Beware of all covetousness.” Not only is he covetous, who plunders the goods of others; but he is covetous too, who greedily keeps his own. But if he is so blamed who greedily keeps his own; how is he condemned who plunders what is another’s! “Beware,” He saith, “of all covetousness: For a man’s life consisteth not in the abundance of the things which he possesseth.” He that stores up great abundance, how much does he take therefrom to live? When he has taken it, and in a way separated in thought sufficient to live upon from it, let him consider for whom the rest remains; test haply when thou keepest wherewith to live, thou art gathering only wherewith to die. Behold Christ, behold truth, behold severity. “Beware,” saith truth: “Beware,” saith severity. If thou love not the truth, fear severity. “A man’s life consisteth not in the abundance of the things which he possesseth.” Believe Him, He doth not deceive thee. On the other hand, thou sayest, “Yea, ‘a man’s life’ does ‘consist in the abundance of the things which he possesses.’“ He doth not deceive thee; thou deceivest thyself.
5. Out of this occasion then, when that appellant was seeking his own portion, not desiring to plunder another’s, arose that sentence of the Lord, wherein He said not, “Beware of covetousness;” but added, “of all covetousness.” Nor was this all: He giveth another example of a certain rich man, “whose ground had turned out well.”9 “There was,” He saith, “a certain rich man, whose ground had turned10 out well.” What is, “had turned out well”? The ground which he possessed had brought forth a great produce. How great? So that he could not find where to bestow it: suddenly, through his abundance he became straitened—this old covetous man. For how many years had already passed away, and yet those barns had been enough? So great then was the produce, that the accustomed places were not sufficient. And the wretched man sought counsel, not as to how he should lay the additional produce out, but how he should store it up; and in thinking he discovered an expedient. He seemed as it were wise in his own eyes, by the discovery of this expedient. Knowingly did he think of it, wisely hit upon it. What was this he wisely hit upon? “I will destroy,” he says, “my” old “barns, and will build new ones greater, and will fill them; and I will say to my soul.” What wilt thou say to thy soul? “Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, be merry.”11 This did the wise discoverer of this expedient say to his soul.
6. “And God,” who doth not disdain to speak even with fools, “said unto him.”12 Some of you may peradventure say, And how did God speak with a fool? O, my Brethren, with how many fools does He speak here, when the Gospel is read! When it is read, are not they who hear and do not, fools? What then did the Lord say? For he, I repeat, thought himself wise by the discovery of his expedient. “Thou fool,” He saith; “Thoufool,” who seemest wise unto thyself; “Thou fool,” who hast said to thy soul, “Thou hast much goods laid up for many years: to-day is thy soul required of thee!” Thy soul to which thou hast said, “Thou hast much goods,” to-day is “required,” and hath no good at all. Let it then despise these goods, and be herself good, that when she is “required,” she may depart in assured hope. For what is more perverse13 than a man14 who wishes to have “much goods,” and does not wish to be good himself? Unworthy art thou to have them, who dost not wish to be what thou dost wish to have. For dost thou wish to have a bad country house? No indeed, but a good one. Or a bad wife? No, but a good one. Or a bad hood?15 Or even a bad shoe? And Why a bad soul only? He did not in this place say to this fool who was thinking on vain things, building barns, and who had no regard to the wants16 of the poor; He did not say to him, “To-day shall thy soul be hurried away to hell:” He said no such thing as this, but “is required of thee.” “I do not tell thee whither thy soul shall go; yet hence, where thou art laying up for it such store of things, must it depart, whether thou wilt or no.” Lo, “thou fool,” thou hast thought to fill thy new and greater barns, as if there was nothing to be done with what thou hast.
7. But peradventure he was not yet a Christian. Let us hear then, Brethren, to whom as believers the Gospel is read, by whom He who spake these things, is worshipped, whose mark is borne by us on our forehead, and is held in the heart. For of very great concernment is it where a man hath the mark of Christ, whether in the forehead, or both in the forehead and the heart. Ye have heard to-day the words of the holy prophet Ezekiel, how that before God sent one to destroy the ungodly people, He first sent one to mark them, and said to him, “Go and set a mark upon the foreheads of the men that sigh and moan for the sins of my people that are done in the midst of them.”17 He did not say, “which18 are done without them;” but “in the midst of them.” Yet they “sigh and moan;” and therefore are they “marked on the forehead:” in the forehead of the inner man, not the outer. For there is a forehead in the face, there is a forehead in the conscience. So it happens that when the inner forehead is stricken, the outer grows red; either red with shame, or pale with fear. So then there is a forehead of the inner man. There were they “marked” that they might not be destroyed; because though they did not correct the sins which were “done in the midst of them,” yet they sorrowed for them, and by that very sorrow separated themselves; and though separated in God’s sight, they were mixed with them in the eyes of men. They are “marked” secretly, are not hurt openly. Afterwards the Destroyer is sent, and to him it is said, “Go, lay waste, spare neither young nor old, male nor female, but come not near those who have the mark on their forehead.”19 How great security is granted to you, my Brethren, who among this people are sighing, and moaning for the iniquities which are being done in the midst of you, and who do them not!
8. But that ye may not commit iniquities, “beware of all covetousness.” I will tell you in its full extent, what is “of all covetousness.” In matter of lust he is covetous, whom his own wife suffices not. And idolatry itself is called covetousness; because again in matter of divine worship20 he is covetous, whom the one and true God suffices not. What but the covetous soul makes for itself many gods? What but the covetous soul makes to itself false21 martyrs? “Beware of all covetousness.” Lo, thou lovest thine own goods, and dost boast thyself in that thou seekest not the goods of others; see what evil thou doest in not hearing Christ, who saith, “Beware of all covetousness.” See thou dost love thine own goods, thou dost not take away the goods of others; thou hast the fruits of thy labour, they are justly thine; thou hast been left an heir, some one whose good graces thou hast attained has given it to thee; thou hast been on the sea, and in its perils, hast committed no fraud, hast sworn no lie, hast acquired what it hath pleased God thou shouldest; and thou art keeping it greedily as in a good conscience, because thou dost not possess it from evil sources, and dost not seek what is another’s. Yet if thou give not heed to Him who hath said, “Beware of all covetousness,” hear how great evils thou wilt be ready to do for thine own goods’ sake. Lo, for example, it hath chanced to thee to be made a judge. Thou wilt not be corrupted, because thou dost not seek the goods of others; no one giveth thee a bribe and says, “Give judgment against my adversary.” This be far from thee, a man, who seekest not the things of others, how couldest thou be persuaded to do this? Yet see what evil thou wilt be ready to do for thine own goods’ sake. Peradventure he that wishes thee to judge evilly, and pronounce sentence for him against his adversary is a powerful man, and able to bring up false accusation against thee, that thou mayest lose what thou hast. Thou dost reflect, and think upon his power, think of thine own goods thou art keeping, which thou dost love: not which thou hast possessed, but in whose power22 rather thou art thyself unhappily fixed. This thy bird-lime, by reason of which thou hast not the wings of virtue free, thou dost look to; and thou sayest within thine own self, “I am offending this man, he has much influence in the world; he will suggest evil accusations against me, and I shall be outlawed,23 and lose all I have.” Thus thou wilt give unrighteous judgment, not when thou seekest another’s, but when thou keepest thine own.
9. Give me a man who has given ear to Christ, give me a man who has heard with fear “Beware of all covetousness;” and let him not say to me, “I am a poor man, a plebeian of mean estate, one of the common people, how can I hope ever to be a judge? I am in no fear of this temptation, the peril of which thou hast placed before mine eyes.” Yet lo, even this poor man I will tell what he ought to fear. Some rich and powerful person calls thee to give false witness for him. What wilt thou be doing now? Tell me. Thou hast a good little property of thine own; thou hast laboured for it, hast acquired, and kept it. That person requires of thee; “Give false witness for me, and I will give thee so and so much.” Thou who seekest not the things of others, sayest, “That be far from me: I do not seek for what it has not pleased God to give me, I will not receive it; depart from me.” “Hast thou no wish to receive what I give? I will take away what thou hast already.” See now prove thyself, question now thine own self. Why dost thou look at me? Look inward on thine own self, look at thine own self within, examine thine own self within; sit down before thine own self, and summon thine own self before thee, and stretch thyself upon the rack of God’s commandment, and torment thyself with His fear, and deal not softly with thyself; answer thine own self. Lo, if any one were to threaten thee with this, what wouldest thou do? “I will take away from thee what with so great labour thou hast acquired, if thou wilt not give false witness for me.” Give him that; “Beware of all covetousness.” “O my servant,” He will say to thee, “whom I have redeemed and made free, whom from a servant I have adopted to be a brother, whom I have set as a member in My Body, give ear to Me: He may take away what thou hast acquired, Me he shall not take away from thee. Art thou keeping thine own goods, that thou mayest not perish? What, have I not said unto thee, ‘Beware of all covetousness’?”
10. Lo, thou art in confusion, tossed to and fro; thy heart as a ship is shaken about by tempests. Christ is asleep: awake Him, that sleepeth, and thou shalt be exposed no more to the raging of the storm. Awake Him, who was pleased to have nothing here, and thou hast all, who came even to the Cross for thee, whose “Bones” as He was naked and hanging “were numbered” by them that mocked Him; and “beware of all covetousness.” Covetousness of money is not all; “beware of covetousness” of life. A dreadful covetousness, covetousness much to be feared. Sometimes a man will despise what he has, and say, “I will not give false witness; I will not. You tell me, I will take away what thou hast. Take away what I have; you do not take away what I have within. For he was not left a poor man, who said, ‘The Lord gave, the Lord hath taken away; it is done as it pleased the Lord; blessed’ therefore ‘be the Name of the Lord. Naked came I out of my mother’s womb, naked shall I return to the earth.’24 Naked outwardly, well-clothed within. Naked as regards these rags, these corruptible rags outwardly, clothed within. With what? ‘Let thy priests be clothed with righteousness.’”25 But what if he say to thee, when thou hast despised the things which thou possessest, what if he say to thee, “I will kill thee”? If thou have given ear to Christ, answer him, “Wilt Thou kill me? Better that thou shouldest kill my body, than that I by a false tongue should kill my soul! What canst thou do to me? Thou wilt kill my body; my soul will depart at liberty, to receive again at the end of the world even this very body she hath despised. What canst thou do to me then? Whereas if I should give false witness for thee, with thy tongue do I kill myself; and not in my body do I kill myself; ‘For the mouth that lieth killeth the soul.’“26 But peradventure thou dost not say so. And why dost thou not say so? Thou wishest to live; thou wishest to live longer than God hath appointed for thee? Dost thou then “beware of all covetousness”? So long was it God’s will that thou shouldest live, till this person came to thee. It may he that he will kill thee, to make a martyr of thee. Entertain then no undue desire of life; and so thou wilt not have an eternity of death. Ye see how that covetousness everywhere, when we wish for more than is necessary, causes us to sin. Beware we of all covetousness, if we would enjoy eternal wisdom.
1 pavsh”, for th`”, pleonexia”—A. B. D. K. L. M. Q. X., etc., Verss. ap. Scholz. Griesbach regards it as the more probable reading). [Tischendorf, Westcott and Hort read pavsh” with a
2 (Lc 12,15).
3 (Lc 12,13
4 (Ps 82,6
5 (Lc 12,14
6 (1Co 1,10
7 (1Co 1,12-13.
8 (Lc 12,15
9 (Lc 12,16
10 Successerat).
11 (Lc 12,18-19.
12 (Lc 12,20
13 Iniquius.
14 Vid.Serm. 22,(lxxii. Ben). 4 (iii).; 32,(lxxxii. Ben). 14 (xi).; xxxv. (lxxxv. Ben).
15 Casulem.
16 Ventres.
17 Ez 9,4.
18 Against the Donatists.
19 Ez 9,6.
20 Divinitate.
21 In allusion to the Circumcelliones amongst the Donatists. See ab. p. 305, note).
22 Quibus male inhaesisti.
23 Proscribor.
24 (Jb 1,21 Jb 1
25 (Ps 132,9
26 (Sg 1,11).
Tuam Archbishop Will Lead Pilgrimage to Croagh Patrick on Sunday by ZENIT Staff
This Sunday, 31 July, Archbishop Michael Neary of Tuam, will lead the 2016 national Reek Sunday pilgrimage on Ireland’s holy mountain Croagh Patrick in Co Mayo.
He will be joined this year by Archbishop Charles J Brown, Apostolic Nuncio to Ireland, who will preach this year’s Croagh Patrick homily.
This year’s Reek Sunday pilgrimage takes place in the context of the Jubilee Year of Mercy.
The annual Croagh Patrick pilgrimage has been carried out uninterrupted for more than 1,500 years. Croagh Patrick has more than 100,000 visitors annually, with up to 20,000 making the pilgrimage each Reek Sunday in July.
Bishop Named for Killaloe, Ireland by ZENIT Staff
It was announced today that Pope Francis has accepted the resignation of two bishops of Ireland for health reasons, and appointed a bishop to the Diocese of Killaloe.
Bishop Martin Drennan of Galway and Kilmacduagh and Bishop Séamus Freeman of Ossory both resigned.
Monsignor Fintan Monahan was named bishop of Killaloe.
Fintan Monahan was born in Tullamore, Ireland, in 1967 and was ordained a priest in 1991. He holds a licentiate in theology from the national seminary of Maynooth and a diploma in higher education from the University of Galway. He has served in a number of roles in the Diocese of Tuam, including deputy priest, teacher and chaplain at St. Jarlath’s College and diocesan secretary. He is currently secretary of the diocesan commission for finance, director of vocational pastoral care and archdiocesan head of protection for minors.
The Diocese of Killaloe has a population of some 129,000 with about 119,000 Catholics. They are served by some 120 priests and 220 religious.
Syro-Malabar eparchy
On Thursday, it was announced that the Pope has erected the eparchy of Great Britain of the Syro-Malabars with its see in Preston.
He appointed Fr. Joseph (Benny Matthew) Srampickal as the first bishop of the new eparchy.
Srampickal was born in Poovarany, India, in 1967 and was ordained a priest in 2000. He holds a licentiate in biblical theology from the Pontifical Urbanian University in Rome, and has served in a number of pastoral roles including professor at the minor seminary an at the Mar Ephrem Formation Centre of Palai; director of the Mar Sleeva Nursing College, Cherpumkal; director of the evangelisation programme, secretary to the bishop, and parish priest. He is currently vice-rector of the Pontifical Urban College “De Propaganda Fide”, Rome.
As well, the Pope appointed Msgr. Stephen Chirappanath as apostolic visitor for Syro-Malabar faithful resident in Europe, at the same time raising him to the dignity of bishop.
Chirappanath was born in Puthenchira, India, in 1961 and was ordained a priest in 1987. He holds a doctorate in moral theology from the Alphonsianum Academy in Rome, and has served in a number of offices including parish priest, judge at the tribunal, director of centres for drug rehabilitation, rector of St. Paul’s Minor Seminary, Irinjalakuda, and professor and subsequently vice-rector of the St. Thomas Apostolic Seminary in Vadavathoor. He is currently procurator to the major archbishop in Rome and coordinator for Syro-Malabar faithful in Italy.
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It was announced today that Pope Francis has accepted the resignation of two bishops of Ireland for health reasons, and appointed a bishop to the Diocese of Killaloe.
Bishop Martin Drennan of Galway and Kilmacduagh and Bishop Séamus Freeman of Ossory both resigned.
Monsignor Fintan Monahan was named bishop of Killaloe.
Fintan Monahan was born in Tullamore, Ireland, in 1967 and was ordained a priest in 1991. He holds a licentiate in theology from the national seminary of Maynooth and a diploma in higher education from the University of Galway. He has served in a number of roles in the Diocese of Tuam, including deputy priest, teacher and chaplain at St. Jarlath’s College and diocesan secretary. He is currently secretary of the diocesan commission for finance, director of vocational pastoral care and archdiocesan head of protection for minors.
The Diocese of Killaloe has a population of some 129,000 with about 119,000 Catholics. They are served by some 120 priests and 220 religious.
Syro-Malabar eparchy
On Thursday, it was announced that the Pope has erected the eparchy of Great Britain of the Syro-Malabars with its see in Preston.
He appointed Fr. Joseph (Benny Matthew) Srampickal as the first bishop of the new eparchy.
Srampickal was born in Poovarany, India, in 1967 and was ordained a priest in 2000. He holds a licentiate in biblical theology from the Pontifical Urbanian University in Rome, and has served in a number of pastoral roles including professor at the minor seminary an at the Mar Ephrem Formation Centre of Palai; director of the Mar Sleeva Nursing College, Cherpumkal; director of the evangelisation programme, secretary to the bishop, and parish priest. He is currently vice-rector of the Pontifical Urban College “De Propaganda Fide”, Rome.
As well, the Pope appointed Msgr. Stephen Chirappanath as apostolic visitor for Syro-Malabar faithful resident in Europe, at the same time raising him to the dignity of bishop.
Chirappanath was born in Puthenchira, India, in 1961 and was ordained a priest in 1987. He holds a doctorate in moral theology from the Alphonsianum Academy in Rome, and has served in a number of offices including parish priest, judge at the tribunal, director of centres for drug rehabilitation, rector of St. Paul’s Minor Seminary, Irinjalakuda, and professor and subsequently vice-rector of the St. Thomas Apostolic Seminary in Vadavathoor. He is currently procurator to the major archbishop in Rome and coordinator for Syro-Malabar faithful in Italy.
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30 Mansell Road, Suite 103
Roswell, Georgia 30076, United States
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