APOSTOLIC JOURNEY OF HIS HOLINESS POPE FRANCIS
TO SRI LANKA AND THE PHILIPPINES
(12-19 JANUARY 2015)

HOLY MASS

HOMILY OF HIS HOLINESS POPE FRANCIS

Tacloban International Airport
Saturday, 17 January 2015

Impromptu homily of the Holy Father

In the first reading, we heard that we have a great priest capable of sympathizing with out weakness, who in every respect has been tempted as we are… (cf. Heb 4:15). Jesus is like us. Jesus lived as we do.

He is like us in everything. In everything but sin, for he was not a sinner. But to be even more like us, he took upon himself our sins. He became sin! This is what Paul tells us, and it was something that he knew well. Jesus goes before us always; when we experience any kind of cross, he was already there before us.

If today all of us are gathered here, fourteen months after the passage of Typhoon Yolanda, it is because we are certain that we will not be disappointed in our faith, for Jesus has gone before us. In his passion he took upon himself all of our sorrows, and… Let me tell you something personal – when I witnessed his disaster from Rome, I felt that I had to be here. That is when I decided to come here. I wanted to come to be with you. Maybe you will tell me that I came a little late; that is true, but here I am!

I am here to tell you that Jesus is Lord; that Jesus does not disappoint. “Father”, one of you may tell me, “he disappointed me because I lost my house, I lost my family, I lost everything I had, I am sick”. What you say is true and I respect your feelings, but I see him there, nailed to the cross, and from there he does not disappoint us. He was consecrated Lord on that throne, and there he experienced all the disasters we experience. Jesus is Lord! And he is Lord from the cross, from there he reigned. That is why, as we heard in the first reading, he can understand us: he became like us in every way. So we have a Lord who is able to weep with us, who can be at our side through life’s most difficult moments.

So many of you have lost everything. I do not know what to tell you. But surely he knows what to tell you! So many of you have lost members of your family. I can only be silent; I accompany you silently, with my heart…

Many of you looked to Christ and asked: Why, Lord? To each of you the Lord responds from his heart. I have no other words to say to you. Let us look to Christ: he is the Lord, and he understands us, for he experienced all the troubles we experience.

With him, beneath the cross, is his Mother. We are like that child who stands down there, who, in times of sorrow and pain, times when we understand nothing, times when we want to rebel, can only reach out and cling to her skirts and say to her: “Mother!” Like a little child who is frightened and says: “Mother”. Perhaps that is the only word which can express all the feelings we have in those dark moments: Mother!

Let us be still for a moment and look to the Lord. He can understand us, for he experienced all these things. And let us look to our Mother, and like that little child, let us reach out, cling to her skirts and say to her in our hearts: “Mother”. Let us make this prayer in silence; let everyone say it whatever way he or she feels…

We are not alone; we have a Mother; we have Jesus, our older brother. We are not alone. And we also have many brothers and sisters who, when the disaster struck, came to our assistance. We too feel more like brothers and sisters whenever we help one another, whenever we help each other.

This is all that I feel I have to say to you. Forgive me if I have no other words. But be sure that Jesus does not disappoint us; be sure that the love and tenderness of our Mother does not disappoint us. Clinging to her as sons and daughters with the strength which Jesus our brother gives us, let us now move forward. As brothers and sisters, let us take up our journey. Thank you!

After Communion:

We have just celebrated the passion, death and resurrection of Christ.

Jesus has gone before us on this journey and he is with us whenever we gather to pray and celebrate.

Thank you, Lord, for being with us here today. Thank you, Lord, for sharing our sorrows. Thank you, Lord, for giving us hope. Thank you, Lord, for your great mercy. Thank you, Lord, because you wanted to be like one of us. Thank you, Lord, because you keep ever close to us, even when we carry our crosses. Thank you, Lord, for giving us hope. Lord, may no one rob us of hope! Thank you, Lord, because in the darkest moment of your own life, on the cross, you thought of us and you left us a mother, your mother. Thank you Lord for not leaving us orphans!

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Prepared text of the Holy Father's homily

What words of consolation we have just heard! Once again, we have been told that Jesus Christ is the Son of God, our Savior, our high priest who brings us mercy, grace and help in all our needs (cf. Heb 4:14-16). He heals our wounds, he forgives our sins, and he calls us, as he did Saint Matthew (cf. Mk 2:14), to be his disciples. Let us praise him for his love, his mercy and his compassion. Let us praise our great God!

I thank the Lord Jesus that we can be together this morning. I have come to be with you, in this city which was ravaged by Typhoon Yolanda fourteen months ago. I bring to you the love of a father, the prayers of the entire Church, the promise that you are not forgotten as you continue to rebuild. Here, the strongest storm ever recorded on earth was overcome by the strongest force in the universe: God’s love. We are here this morning to bear witness to that love, to its power to transform death and destruction into life and community. Christ’s resurrection, which we celebrate at this Mass, is our hope and a reality which we experience even now. We know that the resurrection comes only after the cross, the cross which you have borne with faith, dignity and God-given strength.

We come together above all to pray for those who died, those who are still missing and those who were injured. We lift up to God the souls of the dead, our mothers, fathers, sons and daughters, family, friends and neighbors. We can be confident that, in coming into the presence of God, they have encountered mercy and peace (cf. Heb 4:16). There remains much sadness because of their absence. For you who knew and loved them – and love them still – the pain of losing them is real. But let us look with the eyes of faith to the future. Our sadness is a seed which will one day bear fruit in the joy which our Lord has promised to those who trust in his words: “Blessed are you who mourn, for you will be comforted” (cf. Mt 5:4).

We have also come together this morning to give thanks to God for his help in time of need. God has been your strength in these very difficult months. There has been great loss of life, suffering, and destruction. Yet we are still able to gather and to thank him. We know that he cares for us, that in Jesus his Son, we have a high priest who is able to sympathize with us (cf. Heb 4:15), who suffers with us. God’s com-passion, his suffering with us, gives eternal meaning and value to our struggles. Your desire to thank him for every grace and blessing, even when you have lost so much, is not only a triumph of the resilience and strength of the Filipino people; it is also a sign of God’s goodness, his closeness, his tenderness, his saving power.

We also give thanks to Almighty God for so much that has been done to help, to rebuild, to assist in these months of unprecedented need. I think in the first place of those who welcomed and housed the great number of displaced families, elderly, and youth. How hard it is to flee one’s home and livelihood! We thank those who have taken care of the homeless, the orphaned and the destitute. Priests, and men and women religious, gave as much as they could. To those of you who housed and fed people seeking safety, in churches, convents, rectories, and who continue to assist those still struggling, I thank you. You are a credit to the Church. You are the pride of your nation. I personally thank each one of you. For whatever you did for the least of Christ’s brothers and sisters, you did for him (cf. Mt 25:41).

At this Mass we wish also to thank God for the good men and women who served as rescue and relief workers. We thank him for the many people around the world who generously gave of their time, money and goods. Countries, organizations and individuals across the globe put the needy first; it is an example that should be followed. I ask government leaders, international agencies, benefactors and people of goodwill not to give up. There is much that remains to be done. Though the headlines have changed, the needs continue.

Today’s first reading, from the Letter to the Hebrews, urges us to hold fast in our confession, to persevere in our faith, to draw near with confidence to the throne of God’s grace (cf. Heb 4:16). These words have a special resonance in this place. Amid great suffering you never ceased to confess the victory of the cross, the triumph of God’s love. You have seen the power of that love revealed in the generosity of so many people and in so many small miracles of goodness. But you have also seen, in the profiteering, the looting and the failed responses to this great human drama, so many tragic signs of the evil from which Christ came to save us. Let us pray that this, too, will lead us to greater trust in the power of God’s grace to overcome sin and selfishness. Let us pray in particular that it will make everyone more sensitive to the cry of our brothers and sisters in need. Let us pray that it will lead to a rejection of all forms of injustice and corruption which, by stealing from the poor, poison the very roots of society.

Dear brothers and sisters, throughout this ordeal you have felt the grace of God in a special way through the presence and loving care of the Blessed Virgin Mary, Our Lady of Perpetual Help. She is our Mother. May she help you to persevere in faith and hope, and to reach out to all in need. And with Saints Lorenzo Ruiz and Pedro Calungsod and all the saints, may she continue to implore God’s mercy and loving compassion for this country, and for all the beloved Filipino people. Amen.

HOMILY OF HIS HOLINESS POPE FRANCIS Cathedral of the Immaculate Conception, Manila Friday, 16 January 2015

HOLY MASS WITH BISHOPS, PRIESTS AND RELIGIOUS PEOPLE

HOMILY OF HIS HOLINESS POPE FRANCIS

Cathedral of the Immaculate Conception, Manila
Friday, 16 January 2015

 

“Do you love me?” [the people: “Yes!”] Thank you, but I was reading the word of Jesus! Said the Lord: “Do you love me?… Tend my sheep” (Jn 21:15-17). Jesus’ words to Peter in today’s Gospel are the first words I speak to you, dear brother bishops and priests, men and women religious, and young seminarians. These words remind us of something essential. All pastoral ministry is born of love. All pastoral ministry is born of love! All consecrated life is a sign of Christ’s reconciling love. Like Saint Therese, in the variety of our vocations, each of us is called, in some way, to be love in the heart of the Church.

I greet all of you with great affection. And I ask you to bring my affection to all your elderly and infirm brothers and sisters, and to all those who cannot join us today. As the Church in the Philippines looks to the fifth centenary of its evangelization, we feel gratitude for the legacy left by so many bishops, priests and religious of past generations. They labored not only to preach the Gospel and build up the Church in this country, but also to forge a society inspired by the Gospel message of charity, forgiveness and solidarity in the service of the common good. Today you carry on that work of love. Like them, you are called to build bridges, to pasture Christ’s flock, and to prepare fresh paths for the Gospel in Asia at the dawn of a new age.

“The love of Christ impels us” (2 Cor 5:14). In today’s first reading Saint Paul tells us that the love we are called to proclaim is a reconciling love, flowing from the heart of the crucified Savior. We are called to be “ambassadors for Christ” (2 Cor 5:20). Ours is a ministry of reconciliation. We proclaim the Good News of God’s infinite love, mercy and compassion. We proclaim the joy of the Gospel. For the Gospel is the promise of God’s grace, which alone can bring wholeness and healing to our broken world. It can inspire the building of a truly just and redeemed social order.

To be an ambassador for Christ means above all to invite everyone to a renewed personal encounter with the Lord Jesus (Evangelii Gaudium, 3). Our personal encounter with Him. This invitation must be at the core of your commemoration of the evangelization of the Philippines. But the Gospel is also a summons to conversion, to an examination of our consciences, as individuals and as a people. As the Bishops of the Philippines have rightly taught, the Church in the Philippines is called to acknowledge and combat the causes of the deeply rooted inequality and injustice which mar the face of Filipino society, plainly contradicting the teaching of Christ. The Gospel calls individual Christians to live lives of honesty, integrity and concern for the common good. But it also calls Christian communities to create “circles of integrity”, networks of solidarity which can expand to embrace and transform society by their prophetic witness.

The poor. The poor are at the center of the Gospel, are at heart of the Gospel, if we take away the poor from the Gospel we can’t understand the whole message of Jesus Christ. As ambassadors for Christ, we, bishops, priests and religious, ought to be the first to welcome his reconciling grace into our hearts. Saint Paul makes clear what this means. It means rejecting worldly perspectives and seeing all things anew in the light of Christ. It means being the first to examine our consciences, to acknowledge our failings and sins, and to embrace the path of constant conversion, every day conversion. How can we proclaim the newness and liberating power of the Cross to others, if we ourselves refuse to allow the word of God to shake our complacency, our fear of change, our petty compromises with the ways of this world, our “spiritual worldliness” (cf. Evangelii Gaudium, 93)?

For us priests and consecrated persons, conversion to the newness of the Gospel entails a daily encounter with the Lord in prayer. The saints teach us that this is the source of all apostolic zeal! For religious, living the newness of the Gospel also means finding ever anew in community life and community apostolates the incentive for an ever closer union with the Lord in perfect charity. For all of us, it means living lives that reflect the poverty of Christ, whose entire life was focused on doing the will of the Father and serving others. The great danger to this, of course, is a certain materialism which can creep into our lives and compromise the witness we offer. Only by becoming poor ourselves, by becoming poor ourselves, by stripping away our complacency, will we be able to identify with the least of our brothers and sisters. We will see things in a new light and thus respond with honesty and integrity to the challenge of proclaiming the radicalism of the Gospel in a society which has grown comfortable with social exclusion, polarization and scandalous inequality.

Here I would like to say a special word to the young priests, religious and seminarians among us. I ask you to share the joy and enthusiasm of your love for Christ and the Church with everyone, but especially with your peers. Be present to young people who may be confused and despondent, yet continue to see the Church as their friend on the journey and a source of hope. Be present to those who, living in the midst of a society burdened by poverty and corruption, are broken in spirit, tempted to give up, to leave school and to live on the streets. Proclaim the beauty and truth of the Christian message to a society which is tempted by confusing presentations of sexuality, marriage and the family. As you know, these realities are increasingly under attack from powerful forces which threaten to disfigure God’s plan for creation and betray the very values which have inspired and shaped all that is best in your culture.

Filipino culture has, in fact, been shaped by the imagination of faith. Filipinos everywhere are known for their love of God, their fervent piety and their warm devotion to Our Lady and her rosary; their love of God, their fervent piety and their warm devotion to Our Lady and her rosary! This great heritage contains a powerful missionary potential. It is the way in which your people has inculturated the Gospel and continues to embrace its message (cf. Evangelii Gaudium, 122). In your efforts to prepare for the fifth centenary, build on this solid foundation.

Christ died for all so that, having died in him, we might live no longer for ourselves but for him (cf. 2 Cor 5:15). Dear brother bishops, priests and religious: I ask Mary, Mother of the Church, to obtain for all of you an outpouring of zeal, so that you may spend yourselves in selfless service to our brothers and sisters. In this way, may the reconciling love of Christ penetrate ever more fully into the fabric of Filipino society and, through you, to the farthest reaches of the world. Amen.

HOMILY OF HIS HOLINESS POPE FRANCIS Galle Face Green, Colombo Wednesday, 14 January 2015

APOSTOLIC JOURNEY OF HIS HOLINESS POPE FRANCIS
TO SRI LANKA AND THE PHILIPPINES
(12-19 JANUARY 2015)

HOLY MASS AND CANONIZATION OF BLESSED JOSEPH VAZ

HOMILY OF HIS HOLINESS POPE FRANCIS

Galle Face Green, Colombo
Wednesday, 14 January 2015

“All the ends of the earth will see the salvation of our God” (Is 52:10)

This is the magnificent prophecy which we heard in today’s first reading. Isaiah foretells the preaching of the Gospel of Jesus Christ to all the ends of the earth. This prophecy has a special meaning for us, as we celebrate the canonization of a great missionary of the Gospel, Saint Joseph Vaz. Like countless other missionaries in the history of the Church, he responded to the Risen Lord’s command to make disciples of every nation (cf. Mt 28:19). By his words, but more importantly, by the example of his life, he led the people of this country to the faith which gives us “an inheritance among all God’s holy ones” (cf. Acts 20:32).

In Saint Joseph we see a powerful sign of God’s goodness and love for the people of Sri Lanka. But we also see in him a challenge to persevere in the paths of the Gospel, to grow in holiness ourselves, and to testify to the Gospel message of reconciliation to which he dedicated his life.

A priest of the Oratory in his native Goa, Saint Joseph Vaz came to this country inspired by missionary zeal and a great love of its people. Because of religious persecution, he dressed as a beggar, performing his priestly duties in secret meetings of the faithful, often at night. His efforts provided spiritual and moral strength to the beleaguered Catholic population. He had a particular desire to serve the ill and suffering. His ministry to the sick was so appreciated by the king during a smallpox epidemic in Kandy that he was allowed greater freedom to minister. From Kandy, he could reach out to other parts of the island. He spent himself in missionary work and died, exhausted, at the age of fifty-nine, revered for his holiness.

Saint Joseph Vaz continues to be an example and a teacher for many reasons, but I would like to focus on three. First, he was an exemplary priest. Here today with us are many priests and religious, both men and women, who, like Joseph Vaz, are consecrated to the service of God and neighbour. I encourage each of you to look to Saint Joseph as a sure guide. He teaches us how to go out to the peripheries, to make Jesus Christ everywhere known and loved. He is also an example of patient suffering in the cause of the Gospel, of obedience to our superiors, of loving care for the Church of God (cf. Acts 20:28). Like ourselves, Saint Joseph Vaz lived in a period of rapid and profound transformation; Catholics were a minority, and often divided within; there was occasional hostility, even persecution, from without. And yet, because he was constantly united with the crucified Lord in prayer, he could become for all people a living icon of God’s mercy and reconciling love.

Second, Saint Joseph shows us the importance of transcending religious divisions in the service of peace. His undivided love for God opened him to love for his neighbour; he ministered to those in need, whoever and wherever they were. His example continues to inspire the Church in Sri Lanka today. She gladly and generously serves all members of society. She makes no distinction of race, creed, tribe, status or religion in the service she provides through her schools, hospitals, clinics, and many other charitable works. All she asks in return is the freedom to carry out this mission. Religious freedom is a fundamental human right. Each individual must be free, alone or in association with others, to seek the truth, and to openly express his or her religious convictions, free from intimidation and external compulsion. As the life of Saint Joseph Vaz teaches us, genuine worship of God bears fruit not in discrimination, hatred and violence, but in respect for the sacredness of life, respect for the dignity and freedom of others, and loving commitment to the welfare of all.

Finally, Saint Joseph gives us an example of missionary zeal. Though he came to Ceylon to minister to the Catholic community, in his evangelical charity he reached out to everyone. Leaving behind his home, his family, the comfort of his familiar surroundings, he responded to the call to go forth, to speak of Christ wherever he was led. Saint Joseph knew how to offer the truth and the beauty of the Gospel in a multi-religious context, with respect, dedication, perseverance and humility. This is also the way for the followers of Jesus today. We are called to go forth with the same zeal, the same courage, of Saint Joseph, but also with his sensitivity, his reverence for others, his desire to share with them that word of grace (cf. Acts 20:32) which has the power to build them up. We are called to be missionary disciples.

Dear brothers and sisters, I pray that, following the example of Saint Joseph Vaz, the Christians of this country may be confirmed in faith and make an ever greater contribution to peace, justice and reconciliation in Sri Lankan society. This is what Christ asks of you. This is what Saint Joseph teaches you. This is what the Church needs of you. I commend all of you to the prayers of our new saint, so that, in union with the Church throughout the world, you may sing a new song to the Lord and declare his glory to all the ends of the earth. For great is the Lord, and greatly to be praised (cf. Ps 96: 1-4)! Amen.

HOMILY OF HIS HOLINESS POPE FRANCIS Vatican Basilica Tuesday, 6 January 2015

HOLY MASS ON THE OCCASION OF THE SOLEMNITY OF THE EPIPHANY OF THE LORD

HOMILY OF HIS HOLINESS POPE FRANCIS

Vatican Basilica
Tuesday, 6 January 2015

That child, born in Bethlehem of the Virgin Mary, came not only for the people of Israel, represented by the shepherds of Bethlehem, but also for all humanity, represented today by the wise men from the East. It is on the Magi and their journey in search of the Messiah that the Church today invites us to meditate and pray.

These wise men from the East were the first in that great procession of which the prophet Isaiah spoke in today’s first reading (cf. 60:1-6): a procession which from that time on has continued uninterrupted; in every age it hears the message of the star and finds the Child who reveals the tenderness of God. New persons are always being enlightened by that star; they find the way and come into his presence.

According to tradition, the wise men were sages, watchers of the constellations, observers of the heavens, in a cultural and religious context which saw the stars as having significance and power over human affairs. The wise men represent men and woman who seek God in the world’s religions and philosophies: an unending quest. Men and women who seek God.

The wise men point out to us the path of our journey through life. They sought the true Light. As a liturgical hymn of Epiphany which speaks of their experience puts it: “Lumen requirunt lumine”; by following a light, they sought the light, “Lumen requirunt lumine”. They set out in search of God. Having seen the sign of the star, they grasped its message and set off on a long journey.

It is the Holy Spirit who called them and prompted them to set out; during their journey they were also to have a personal encounter with the true God.

Along the way, the wise men encountered many difficulties. Once they reached Jerusalem, they went to the palace of the king, for they thought it obvious that the new king would be born in the royal palace. There they lost sight of the star. How often sight of the star is lost! And, having lost sight of the star, they met with a temptation, placed there by the devil: it was the deception of Herod. King Herod was interested in the child, not to worship him but to eliminate him. Herod is the powerful man who sees others only as rivals. Deep down, he also considers God a rival, indeed the most dangerous rival of all. In the palace the wise men experience a moment of obscurity, of desolation, which they manage to overcome thanks to the prompting of the Holy Spirit, who speaks through the prophecies of sacred Scripture. These indicate that the Messiah is to be born in Bethlehem, the city of David.

At that point they resume their journey, and once more they see the star; the evangelist says that they “rejoiced exceedingly” (Mt 2:10). Coming to Bethlehem, they found “the child with Mary his mother” (Mt 2:11). After that of Jerusalem, this was their second great temptation: to reject this smallness. But instead, “they fell down and worshiped him”, offering him their precious symbolic gifts. Again, it is the grace of the Holy Spirit which assists them. That grace, which through the star had called them and led them along the way, now lets them enter into the mystery. The star which led them on the journey allows them to enter into the mystery. Led by the Spirit, they come to realize that God’s criteria are quite different from those of men, that God does not manifest himself in the power of this world, but speaks to us in the humbleness of his love. God’s love is great. God’s love is powerful. But the love of God is humble, yes, very humble. The wise men are thus models of conversion to the true faith, since they believed more in the goodness of God than in the apparent splendour of power.

And so we can ask ourselves: what is the mystery in which God is hidden? Where can I find him? All around us we see wars, the exploitation of children, torture, trafficking in arms, trafficking in persons… In all these realities, in these, the least of our brothers and sisters who are enduring these difficult situations, there is Jesus (cf. Mt 25:40,45). The crib points us to a different path from the one cherished by the thinking of this world: it is the path of God’s self-abasement, that humility of God’s love by which he abases himself, he completely lowers himself, his glory concealed in the manger of Bethlehem, on the cross upon Calvary, in each of our suffering brothers and sisters.

The wise men entered into the mystery. They passed from human calculations to the mystery: this was their conversion. And our own? Let us ask the Lord to let us undergo that same journey of conversion experienced by the wise men. Let us ask him to protect us and to set us free from the temptations which hide the star. To let us always feel the troubling question: “Where is the star?”, whenever – amid the deceptions of this world – we lose sight of it. To let us know ever anew God’s mystery, and not to be scandalized by the “sign”, that sign spoken of by the angels, which points to “a babe wrapped in swaddling cloths, lying in a manger” (Lk 2:12), and to have the humility to ask the Mother, our Mother, to show him to us. To find the courage to be liberated from our illusions, our presumptions, our “lights”, and to seek this courage in the humility of faith and in this way to encounter the Light, Lumen, like the holy wise men. May we enter into the mystery. So may it be. Amen.

HOMILY OF HIS HOLINESS POPE FRANCIS Sistine Chapel Sunday, 11 January 2015

FEAST OF THE BAPTISM OF THE LORD
MASS AND ADMINISTRATION OF THE SACRAMENT OF BAPTISM

HOMILY OF HIS HOLINESS POPE FRANCIS

Sistine Chapel
Sunday, 11 January 2015

In the First Reading we heard that the Lord takes care of his children like a parent: He takes care to provide his children with nourishing food. God says through the Prophet: “Why do you spend your money for that which is not bread, and your labour for that which does not satisfy?” (Is 55:2). God, like a good father and a good mother, wants to give good things to his children. And what is this nourishing food that God gives us? It is his Word: his Word makes us grow, it enables us to bear good fruit in life, just as the rain and snow imbue the earth, making it fruitful (cf. Is 55:10-11). Likewise you, parents, and you too, godmothers and godfathers, grandparents, aunts and uncles, will help these children grow if you give them the Word of God, the Gospel of Jesus. And give it also by your example! Every day, make it a habit to read a passage of the Gospel, a small one, and always carry a little Gospel with you in your pocket, in your purse, so you can read it. And this will set the example for your children, seeing dad, mom, their godparents, grandpa, grandma, aunts and uncles, reading the Word of God.

You, mothers, give milk to your children — even now, if they are crying with hunger, feed them, don’t worry. Let us thank the Lord for the gift of milk, and let us pray for those mothers — there are so many, unfortunately — who are unable to breast-feed their children. Let us pray and let us try to help these mothers. Thus, what milk does for the body, the Word of God does for the spirit: the Word of God makes faith grow. And thanks to faith we have been begotten by God. This is what happens at Baptism. We have heard the Apostle John: “Every one who believes that Jesus is the Christ is a child of God” (1 Jn 5:1). Your children are baptized in this faith. Today it is your faith, dear parents, godfathers and godmothers. It is the faith of the Church, in which these little ones receive Baptism. But tomorrow, by the grace of God, it will betheirfaith, their personal “yes” to Jesus Christ, which gives us the Father’s love.

I said: it is the faith of the Church. This is very important. Baptism integrates us into the body of the Church, into the holy People of God. And in this body, in this people journeying on, faith is passed down from generation to generation: it is the faith of the Church. It is the faith of Mary, our Mother, the faith of St Joseph, of St Peter, of St Andrew, of St John, the faith of the Apostles and of the Martyrs, which has come down to us, through Baptism: the chain of transmission of the faith. This is really beautiful! It is a passing of the flame of faith from hand to hand: we too will soon express it with the act of lighting candles from the great Paschal candle. The large wax candle represents the Risen Christ, living in our midst. You, families, take the light of faith from Him in order to pass it on to your children. You receive this light in the Church, in the Body of Christ, in the People of God who are journeying through every time and in every place. Teach your children that one cannot be a Christian outside of the Church, one cannot follow Jesus Christ without the Church, for the Church is Mother, who makes us grow in the love of Jesus Christ.

One last feature emerges powerfully from today’s Bible Readings: in Baptism we are consecrated by the Holy Spirit. This is what the word “Christian” means, it means consecrated like Jesus, in the same Spirit in which Jesus was immersed throughout his earthly existence. He is the “Christ”, the Anointed One, the Consecrated One; we, the baptized, are “Christian”, meaning consecrated, anointed. Therefore, dear parents, dear godfathers and godmothers, if you want your children to become true Christians, help them to grow up “immersed” in the Holy Spirit, that is to say, in the warmth of the love of God, in the light of his Word. For this reason, do not forget to invoke the Holy Spirit often, every day. “Do you pray, Ma’am?” — “Yes” — “Whom do you pray to?”. — “I pray to God”. But “God” does not exist like this: God is one person, and as a Person the Father, Son and Holy Spirit exist. “Whom do you pray to?”. — “The Father, the Son, the Holy Spirit”. We usually pray to Jesus. When we pray the “Our Father”, we pray to the Father. But we do not often pray to the Holy Spirit. It is very important to pray to the Holy Spirit, because He teaches us how to bring up the family, the children, so that these children may grow up in the atmosphere of the Holy Trinity. It is precisely the Spirit who leads them forward. For this reason, do not forget to invoke the Holy Spirit often, every day. You can do so, for example, with this simple prayer: “Come, Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love”. You can say this prayer for your children, as well as, naturally, for yourselves!

When you recite this prayer, you feel the maternal presence of the Virgin Mary. She teaches us to pray to the Holy Spirit, and to live in accordance with the Spirit, like Jesus. May Our Lady, our Mother, always accompany the journey of your children and of your families. So be it.

Aquinas, St Thomas - Summa Theologica

FIRST PART (FP: QQ 1-119)
TREATISE ON SACRED DOCTRINE (Q[1])
THE NATURE AND EXTENT OF SACRED DOCTRINE (TEN ARTICLES)
To place our purpose within proper limits, we first endeavor to investigate the nature and extent
of this sacred doctrine. Concerning this there are ten points of inquiry:
(1) Whether it is necessary?
(2) Whether it is a science?
(3) Whether it is one or many?
(4) Whether it is speculative or practical?
(5) How it is compared with other sciences?
(6) Whether it is the same as wisdom?
(7) Whether God is its subject-matter?
(8) Whether it is a matter of argument?
(9) Whether it rightly employs metaphors and similes?
(10) Whether the Sacred Scripture of this doctrine may be expounded in different senses?
Whether, besides philosophy, any further doctrine is required?
Objection 1: It seems that, besides philosophical science, we have no need of any further
knowledge. For man should not seek to know what is above reason: "Seek not the things that are
too high for thee" (Ecclus. 3:22). But whatever is not above reason is fully treated of in philosophical
science. Therefore any other knowledge besides philosophical science is superfluous.
Objection 2: Further, knowledge can be concerned only with being, for nothing can be known,
save what is true; and all that is, is true. But everything that is, is treated of in philosophical
science---even God Himself; so that there is a part of philosophy called theology, or the divine
science, as Aristotle has proved (Metaph. vi). Therefore, besides philosophical science, there is no
need of any further knowledge.
On the contrary, It is written (2 Tim. 3:16): "All Scripture, inspired of God is profitable to
teach, to reprove, to correct, to instruct in justice." Now Scripture, inspired of God, is no part of
philosophical science, which has been built up by human reason. Therefore it is useful that besides
philosophical science, there should be other knowledge, i.e. inspired of God.
I answer that, It was necessary for man's salvation that there should be a knowledge revealed
by God besides philosophical science built up by human reason. Firstly, indeed, because man is
directed to God, as to an end that surpasses the grasp of his reason: "The eye hath not seen, O God,
besides Thee, what things Thou hast prepared for them that wait for Thee" (Is. 66:4). But the end
must first be known by men who are to direct their thoughts and actions to the end. Hence it was
necessary for the salvation of man that certain truths which exceed human reason should be made
known to him by divine revelation. Even as regards those truths about God which human reason
could have discovered, it was necessary that man should be taught by a divine revelation; because
Summa Theologica Saint Thomas Aquinas
the truth about God such as reason could discover, would only be known by a few, and that after
a long time, and with the admixture of many errors. Whereas man's whole salvation, which is in
God, depends upon the knowledge of this truth. Therefore, in order that the salvation of men might
be brought about more fitly and more surely, it was necessary that they should be taught divine
truths by divine revelation. It was therefore necessary that besides philosophical science built up
by reason, there should be a sacred science learned through revelation.
Reply to Objection 1: Although those things which are beyond man's knowledge may not be
sought for by man through his reason, nevertheless, once they are revealed by God, they must be
accepted by faith. Hence the sacred text continues, "For many things are shown to thee above the
understanding of man" (Ecclus. 3:25). And in this, the sacred science consists.
Reply to Objection 2: Sciences are differentiated according to the various means through
which knowledge is obtained. For the astronomer and the physicist both may prove the same
conclusion: that the earth, for instance, is round: the astronomer by means of mathematics (i.e.
abstracting from matter), but the physicist by means of matter itself. Hence there is no reason why
those things which may be learned from philosophical science, so far as they can be known by
natural reason, may not also be taught us by another science so far as they fall within revelation.
Hence theology included in sacred doctrine differs in kind from that theology which is part of
philosophy.
Whether sacred doctrine is a science?
Objection 1: It seems that sacred doctrine is not a science. For every science proceeds from
self-evident principles. But sacred doctrine proceeds from articles of faith which are not self-evident,
since their truth is not admitted by all: "For all men have not faith" (2 Thess. 3:2). Therefore sacred
doctrine is not a science.
Objection 2: Further, no science deals with individual facts. But this sacred science treats of
individual facts, such as the deeds of Abraham, Isaac and Jacob and such like. Therefore sacred
doctrine is not a science.
On the contrary, Augustine says (De Trin. xiv, 1) "to this science alone belongs that whereby
saving faith is begotten, nourished, protected and strengthened." But this can be said of no science
except sacred doctrine. Therefore sacred doctrine is a science.
I answer that, Sacred doctrine is a science. We must bear in mind that there are two kinds of
sciences. There are some which proceed from a principle known by the natural light of intelligence,
such as arithmetic and geometry and the like. There are some which proceed from principles known
by the light of a higher science: thus the science of perspective proceeds from principles established
by geometry, and music from principles established by arithmetic. So it is that sacred doctrine is a
science because it proceeds from principles established by the light of a higher science, namely,
the science of God and the blessed. Hence, just as the musician accepts on authority the principles
taught him by the mathematician, so sacred science is established on principles revealed by God.
Reply to Objection 1: The principles of any science are either in themselves self-evident, or
reducible to the conclusions of a higher science; and such, as we have said, are the principles of
sacred doctrine.
Reply to Objection 2: Individual facts are treated of in sacred doctrine, not because it is
concerned with them principally, but they are introduced rather both as examples to be followed
in our lives (as in moral sciences) and in order to establish the authority of those men through whom
the divine revelation, on which this sacred scripture or doctrine is based, has come down to us.
Whether sacred doctrine is one science?
Objection 1: It seems that sacred doctrine is not one science; for according to the Philosopher
(Poster. i) "that science is one which treats only of one class of subjects." But the creator and the
creature, both of whom are treated of in sacred doctrine, cannot be grouped together under one
class of subjects. Therefore sacred doctrine is not one science.
Objection 2: Further, in sacred doctrine we treat of angels, corporeal creatures and human
morality. But these belong to separate philosophical sciences. Therefore sacred doctrine cannot be
one science.
On the contrary, Holy Scripture speaks of it as one science: "Wisdom gave him the knowledge
[scientiam] of holy things" (Wis. 10:10).
I answer that, Sacred doctrine is one science. The unity of a faculty or habit is to be gauged
by its object, not indeed, in its material aspect, but as regards the precise formality under which it
is an object. For example, man, ass, stone agree in the one precise formality of being colored; and
color is the formal object of sight. Therefore, because Sacred Scripture considers things precisely
under the formality of being divinely revealed, whatever has been divinely revealed possesses the
one precise formality of the object of this science; and therefore is included under sacred doctrine
as under one science.
Reply to Objection 1: Sacred doctrine does not treat of God and creatures equally, but of God
primarily, and of creatures only so far as they are referable to God as their beginning or end. Hence
the unity of this science is not impaired.
Reply to Objection 2: Nothing prevents inferior faculties or habits from being differentiated
by something which falls under a higher faculty or habit as well; because the higher faculty or habit
regards the object in its more universal formality, as the object of the "common sense" is whatever
affects the senses, including, therefore, whatever is visible or audible. Hence the "common sense,"
although one faculty, extends to all the objects of the five senses. Similarly, objects which are the
subject-matter of different philosophical sciences can yet be treated of by this one single sacred
science under one aspect precisely so far as they can be included in revelation. So that in this way,
sacred doctrine bears, as it were, the stamp of the divine science which is one and simple, yet
extends to everything.
Whether sacred doctrine is a practical science?
Objection 1: It seems that sacred doctrine is a practical science; for a practical science is that
which ends in action according to the Philosopher (Metaph. ii). But sacred doctrine is ordained to
action: "Be ye doers of the word, and not hearers only" (James 1:22). Therefore sacred doctrine is
a practical science.
Objection 2: Further, sacred doctrine is divided into the Old and the New Law. But law implies
a moral science which is a practical science. Therefore sacred doctrine is a practical science.
On the contrary, Every practical science is concerned with human operations; as moral science
is concerned with human acts, and architecture with buildings. But sacred doctrine is chiefly
concerned with God, whose handiwork is especially man. Therefore it is not a practical but a
speculative science.
I answer that, Sacred doctrine, being one, extends to things which belong to different
philosophical sciences because it considers in each the same formal aspect, namely, so far as they
can be known through divine revelation. Hence, although among the philosophical sciences one is
speculative and another practical, nevertheless sacred doctrine includes both; as God, by one and
the same science, knows both Himself and His works. Still, it is speculative rather than practical
because it is more concerned with divine things than with human acts; though it does treat even of
these latter, inasmuch as man is ordained by them to the perfect knowledge of God in which consists
eternal bliss. This is a sufficient answer to the Objections.

HOMILY OF HIS HOLINESS POPE FRANCIS Vatican Basilica Thursday, 1st January 2015

  HOLY MASS ON THE SOLEMNITY OF MARY, MOTHER OF GOD
XLVIII WORLD DAY OF PEACE

HOMILY OF HIS HOLINESS POPE FRANCIS

Vatican Basilica
Thursday, 1st January 2015

Today we are reminded of the words of blessing which Elizabeth spoke to the Virgin Mary: “Blessed are you among women, and blessed is the fruit of your womb! And why has this happened to me, that the mother of my Lord comes to me?” (Lk 1:42-43).

This blessing is in continuity with the priestly blessing which God had given to Moses to be passed on to Aaron and to all the people: “The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you, and give you peace” (Num 6:24-26). In celebrating the Solemnity of Mary Most Holy, the Holy Mother of God, the Church reminds us that Mary, more than anyone else, received this blessing. In her the blessing finds fulfilment, for no other creature has ever seen God’s face shine upon it as did Mary. She gave a human face to the eternal Word, so that all of us can contemplate him.

In addition to contemplating God’s face, we can also praise him and glorify him, like the shepherds who came away from Bethlehem with a song of thanksgiving after seeing the Child and his young mother (cf. Lk 2:16). The two were together, just as they were together at Calvary, because Christ and his mother are inseparable: there is a very close relationship between them, as there is between every child and his or her mother. The flesh (caro) of Christ – which, as Tertullian says, is the hinge (cardo) of our salvation – was knit together in the womb of Mary (cf. Ps 139:13). This inseparability is also clear from the fact that Mary, chosen beforehand to be the Mother of the Redeemer, shared intimately in his entire mission, remaining at her Son’s side to the end on Calvary.

Mary is so closely united to Jesus because she received from him the knowledge of the heart, the knowledge of faith, nourished by her experience as a mother and by her close relationship with her Son. The Blessed Virgin is the woman of faith who made room for God in her heart and in her plans; she is the believer capable of perceiving in the gift of her Son the coming of that “fullness of time”(Gal 4:4) in which God, by choosing the humble path of human existence, entered personally into the history of salvation. That is why Jesus cannot be understood without his Mother.

Likewise inseparable are Christ and the Church – because the Church and Mary are always together and this is precisely the mystery of womanhood in the ecclesial community – and the salvation accomplished by Jesus cannot be understood without appreciating the motherhood of the Church. To separate Jesus from the Church would introduce an “absurd dichotomy”, as Blessed Paul VI wrote (Evangelii Nuntiandi, 16). It is not possible “to love Christ but without the Church, to listen to Christ but not the Church, to belong to Christ but outside the Church” (ibid.). For the Church is herself God’s great family, which brings Christ to us. Our faith is not an abstract doctrine or philosophy, but a vital and full relationship with a person: Jesus Christ, the only-begotten Son of God who became man, was put to death, rose from the dead to save us, and is now living in our midst. Where can we encounter him? We encounter him in the Church, in our hierarchical, Holy Mother Church. It is the Church which says today: “Behold the Lamb of God”; it is the Church, which proclaims him; it is in the Church that Jesus continues to accomplish his acts of grace which are the sacraments.

This, the Church’s activity and mission, is an expression of her motherhood. For she is like a mother who tenderly holds Jesus and gives him to everyone with joy and generosity. No manifestation of Christ, even the most mystical, can ever be detached from the flesh and blood of the Church, from the historical concreteness of the Body of Christ. Without the Church, Jesus Christ ends up as an idea, a moral teaching, a feeling. Without the Church, our relationship with Christ would be at the mercy of our imagination, our interpretations, our moods.

Dear brothers and sisters! Jesus Christ is the blessing for every man and woman, and for all of humanity. The Church, in giving us Jesus, offers us the fullness of the Lord’s blessing. This is precisely the mission of the people of God: to spread to all peoples God’s blessing made flesh in Jesus Christ. And Mary, the first and most perfect disciple of Jesus, the first and most perfect believer, the model of the pilgrim Church, is the one who opens the way to the Church’s motherhood and constantly sustains her maternal mission to all mankind. Mary’s tactful maternal witness has accompanied the Church from the beginning. She, the Mother of God, is also the Mother of the Church, and through the Church, the mother of all men and women, and of every people.

May this gentle and loving Mother obtain for us the Lord’s blessing upon the entire human family. On this, the World Day of Peace, we especially implore her intercession that the Lord may grant peace in our day; peace in hearts, peace in families, peace among the nations. The message for the Day of Peace this year is “No Longer Slaves, but Brothers and Sisters”. All of us are called to be free, all are called to be sons and daughters, and each, according to his or her own responsibilities, is called to combat modern forms of enslavement. From every people, culture and religion, let us join our forces. May he guide and sustain us, who, in order to make us all brothers and sisters, became our servant.

Let us look to Mary, let us contemplate the Holy Mother of God. I suggest that you all greet her together, just like those courageous people of Ephesus, who cried out before their pastors when they entered Church: “Holy Mother of God!” What a beautiful greeting for our Mother. There is a story – I do not know if it is true – that some among those people had clubs in their hands, perhaps to make the Bishops understand what would happen if they did not have the courage to proclaim Mary “Mother of God”! I invite all of you, without clubs, to stand up and to greet her three times with this greeting of the early Church: “Holy Mother of God!”