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Benedict XVI: On Paul's Collaborators

"Holiness Doesn't Consist in Not Making Mistakes or Never Sinning"

VATICAN CITY, JAN. 31, 2007 (Zenit.org).- Here is a translation of Benedict XVI's address at today's general audience. The Pope dedicated his address to the figures of three of St. Paul's collaborators: Barnabas, Silas and Apollos.

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Continuing our journey among the leaders of the Christian origins, today we look at other collaborators of St. Paul. We must acknowledge that the Apostle is an eloquent example of a man open to collaboration: In the Church, he does not want to do everything on his own, but makes use of numerous and diverse colleagues.

We cannot reflect on all these precious helpers, as they are many. Suffice it to recall, among others, Epaphras (cf. Colossians 1:7; 4:12; Philemon 23), Epaphroditus (cf. Philippians 2:25; 4:18), Tychicus (cf. Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12; Titus 3:12), Urbanus (cf. Romans 16:9), Gaius and Aristarchus (cf. Acts 19:29; 20:4; 27:2; Colossians 4:10).

And women such as Phoebe (cf. Romans 16:1), Tryphaena and Tryphosa (cf. Romans 16:12), Persis, mother of Rufus, of whom he says, "also his mother and mine" (cf. Romans 16:12-13), not forgetting spouses such as Prisca and Aquila (cf. Romans 16:3; 1 Corinthians 16:19; 2 Timothy 4:19).

Today, among this great army of men and women collaborators of St. Paul, we are interested in three of these persons who had a particularly significant role in the evangelization of the origins: Barnabas, Silas and Apollos.

"Barnabas," which means "son of encouragement" (Acts 4:36) or "son of consolation," is the nickname of a Levite Jew born a native of Cyprus. Having moved to Jerusalem, he was one of the first to embrace Christianity, after the Lord's resurrection.

With great generosity, he sold a field that belonged to him, giving the money to the Apostles for the needs of the Church (cf. Acts 4:37). He became the guarantor of Saul's conversion to the Christian community of Jerusalem, which still mistrusted its former persecutor (cf. Acts 9:27).

Sent to Antioch of Syria, he went to look for Paul in Tarsus, where he had gone, and spent a whole year with him, dedicating himself to the evangelization of that important city, in whose Church Barnabas was known as prophet and doctor (cf. Acts 13:1).

So Barnabas, at the moment of the first conversions of pagans, understood that Saul's hour had arrived; Saul had gone to Tarsus, his city. He went there to look for him. In that important moment he virtually restored Paul to the Church; he gave it, in a certain sense, once again, the Apostle of the Gentiles.

From the Church of Antioch, Barnabas was sent on mission, together with Paul, undertaking the Apostle's so-called first missionary journey. In reality, it was Barnabas' missionary journey, given that he was the person in charge. Paul joined him as a collaborator, crossing the regions of Cyprus and central-south Anatolia, in present-day Turkey, through the cities of Atalia, Perga, Antioch of Psidia, Lycaonia, Lystra and Derbe (cf. Acts 13-14).

Together with Paul he then went to the so-called Council of Jerusalem where, after a profound examination of the question, the Apostles with the elders decided to abandon the practice of circumcision (cf. Acts 15:1-35).

Only thus, in the end, did they allow it officially to be the Church of the pagans, a Church without circumcision: We are children of Abraham simply through faith in Christ.

The two, Paul and Barnabas, confronted each other later, at the start of the second missionary journey, because Barnabas wanted to get John Mark as a companion, while Paul did not want to, given that the youth had separated from them in the previous journey (cf. Acts 13:13; 15:36-40).

Hence, also among saints there are oppositions, discords and controversies. And this is very consoling for me, as we see that the saints have not "fallen from heaven."

They are men like us, with complicated problems. Holiness does not consist in not making mistakes or never sinning. Holiness grows with the capacity for conversion, repentance, willingness to begin again, and above all with the capacity for reconciliation and forgiveness.

And in this way, Paul, who had been somewhat hard and bitter with Mark, in the end meets him again. In the last letters of St. Paul, to Philemon and in the second to Timothy, Mark appears precisely as "my collaborator."

We are not made saints because we never make a mistake, but because of our capacity to forgive and reconcile. And we can all learn this way of holiness. In any case, Barnabas, with John Mark, returned to Cyprus (cf. Acts 15:39) around the year 49.

From then on all traces of him were lost. Tertullian attributes to him the Letter to the Hebrews, which is not improbable as, being of the tribe of Levi, Barnabas might have been interested in the topic of priesthood. And the Letter to the Hebrews interprets Jesus' priesthood for us in an extraordinary way.

Silas, another of Paul's companions, is the Greek form of a Hebrew name (perhaps "sheal": to request, to invoke), which constitutes the same root of the name "Saul" (which also proceeds the Latin form "Silvanus").

The name Silas is only mentioned in the book of the Acts of the Apostles, whereas Silvanus appears in Paul's letters. He was a Jew from Jerusalem, one of the first to become a Christian, and he enjoyed great esteem in that Church (cf. Acts 15:22), being considered a prophet (cf. Acts 15:32).

He was in charge of taking "to the brethren of Antioch, Syria and Cilicia" (Acts 15:23) the decisions made by the Council of Jerusalem and of explaining them.

Evidently they thought that he was able to carry out a sort of mediation between Jerusalem and Antioch, between Judeo-Christians and Christians of pagan origin, and in this way serve the unity of the Church in the diversity of rites and origins.

When Paul separated from Barnabas, he took Silas as his new fellow traveler (cf. Acts 15:40). With Paul, he arrived in Macedonia (in the cities of Philippi, Thessalonica and Berea), where he stayed, while Paul continued to Athens and afterward to Corinth.

Silas reached him in Corinth, where he collaborated in the preaching of the Gospel; in fact, in Paul's second letter to that Church, he speaks of "Jesus Christ, whom we preached among you, Silvanus and Timothy and I" (2 Corinthians 1:19).

This explains why he appears as co-author, along with Paul and Timothy, of the two Letters to the Thessalonians.

This also seems important to me. Paul does not act as a "soloist," as an isolated individual, but together with these collaborators in the "we" of the Church.

This "I" of Paul is not an isolated "I," but an "I" in the "we" of the Church, in the "we" of the apostolic faith.

And Silvanus is mentioned also at the end of the First Letter of Peter, when one reads: "By Silvanus, a faithful brother as I regard him, I have written briefly to you" (5:12).

Thus we also see the communion of the Apostles. Silvanus serves Paul, serves Peter, because the Church is one and the missionary proclamation is one.

The third companion of Paul that we wish to recall today is Apollos, probable abbreviation of Apollonius or Apolodorous. Despite its being a name of pagan origin, he was a fervent Jew of Alexandria of Egypt.

In the book of the Acts of the Apostles, Luke describes him as an "eloquent man, well versed in the Scriptures ... fervent in spirit" (18:24-25).

Apollos' arrival on the scene of the first evangelization took place in the city of Ephesus: He had traveled there to preach and there he had the good fortune of meeting the Christian spouses Priscilla and Aquila (cf. Acts 18:26), who "took him and expounded to him the way of God more accurately" (cf. Acts 18:26).

From Ephesus he crossed to Achaia until he arrived in the city of Corinth: He arrived there with the support of a letter of the Christians of Ephesus, who asked the Corinthians to give him a good reception (cf. Acts 18:27).

In Corinth, as Luke writes, "he gave great assistance to those who had come to believe through grace. He vigorously refuted the Jews in public, establishing from the Scriptures that the Messiah is Jesus" (Acts 18:27-28).

His success in that city had a problematic ending, as some members of that Church, fascinated by his manner of speaking, opposed others in his name (cf. 1 Corinthians 1:12; 3:4-6; 4:6).

Paul, in the First Letter to the Corinthians expresses his appreciation for Apollos' work, but reproaches the Corinthians for lacerating the Body of Christ, separating in opposing factions.

He draws an important lesson from what happened: Both Apollos and I, he says, are no more than "diakonoi," that is, simple ministers, through whom you came to the faith (cf. 1 Corinthians 3:5).

Each one has a different task in the field of the Lord: "I planted, Apollos watered, but God gave growth. ... for we are God's fellow workers; you are God's field, God's building" (1 Corinthians 3:6-9).

On returning to Ephesus, Apollos resisted Paul's invitation to return immediately to Corinth, postponing the journey to a later date, which we ignore (cf. 1 Corinthians 16:12).

We have no more news of him, though some experts think that he is the possible author of the Letter to the Hebrews, whose author, according to Tertullian, was Barnabas.

These three men shine in the firmament of witnesses of the Gospel by a common characteristic, in addition to each one's personal characteristics. In common, in addition to the Jewish origin, they have the dedication to Jesus Christ and the Gospel, as well as the fact that the three were collaborators of the Apostle Paul.

In this original evangelizing mission they found the meaning of life and thus they are presented to us as luminous models of selflessness and generosity.

Let us think, finally, once again, of that phrase of St. Paul: Both Apollos and I are ministers of Jesus, each one in his way, as it is God who gives growth. This is valid for us also today, for the Pope, as well as for cardinals, bishops, priests and laity.

We are all humble ministers of Jesus. We serve the Gospel in the measure that we can, according to our gifts, and we ask God to make his Gospel, his Church grow today.

[Translation by ZENIT]

[At the end of the Audience, the Holy Father greeted pilgrims in several languages. In English, he said:]

Dear Brothers and Sisters,

In today's catechesis, we consider three of the most important companions of St. Paul in his missionary preaching of the Gospel: Barnabas, Silas and Apollos.

Barnabas, a native of Cyprus, was among the first to accept the Gospel and he defended before the Jerusalem community the sincerity of Paul's conversion. He accompanied Paul on his first missionary journey, took part in the Council of Jerusalem (cf. Acts 15) and later, after separating from Paul, accompanied the young John Mark to preach in Cyprus.

Silas, also known as Silvanus, was a Jew from Jerusalem and a respected member of the early community, entrusted with communicating the decision of the Council of Jerusalem to the Christians of Antioch. He was of great help to Paul on his second missionary journey, both in Macedonia and in Corinth.

Apollos, despite his pagan name, was a devout Jew from Alexandria and known as a powerful preacher and teacher in the communities of Ephesus and Corinth.

Reflecting on the example of these three great co-workers of the Apostle Paul, dedicated to the Lord and his Good News, may we be inspired to a deeper faith in Christ and an ever more generous commitment to the spread of the Gospel!

I welcome the English-speaking visitors present at today's audience, including the students and professors from the Minsk State University.

May your visit to Rome strengthen your commitment to be generous witnesses to Christ's love and truth.

Upon you all, I invoke God's blessings of joy and peace!

© Copyright 2007 -- Libreria Editrice Vaticana

Benedict XVI: On St. Stephen

FROM THE AUDIENCE OF JANUARY 10, 2007

"He Teaches Us to Love the Cross"

VATICAN CITY, JAN. 10, 2007 (Zenit.org).- Here is the Vatican translation of Benedict XVI's address at today's general audience, dedicated to present the figure of Christianity's first martyr, St. Stephen.

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Dear Brothers and Sisters,

After the period of festivity, we return to our Catecheses. I have meditated with you on the figures of the Twelve Apostles and on St Paul. We then began to reflect on other figures of the newborn Church and so let us consider today the person of St Stephen, whom the Church commemorates the day after Christmas.

St Stephen is the most representative of a group of seven companions. Tradition sees in this group the seed of the future ministry of "deacons", although it must be pointed out that this category is not present in the Book of Acts. In any case, Stephen's importance is due to the fact that Luke, in his important book, dedicates two whole chapters to him.

Luke's narrative starts with the observation of a widespread division in the primitive Church of Jerusalem: indeed, she consisted entirely of Christians of Jewish origin, but some came from the land of Israel and were called "Hebrews", while others, of the Old Testament Jewish faith, came from the Greek-speaking Diaspora and were known as "Hellenists". This was the new problem: the most destitute of the Hellenists, especially widows deprived of any social support, ran the risk of being neglected in the daily distribution of their rations. To avoid this problem, the Apostles, continuing to devote themselves to prayer and the ministry of the Word, decided to appoint for this duty "seven men of good repute, full of the Spirit and of wisdom" to help them (Acts 6:2-4), that is, by carrying out a social and charitable service.

To this end, as Luke wrote, at the Apostles' invitation the disciples chose seven men. We are even given their names. They were: "Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolaus. These they set before the Apostles, and they prayed and laid their hands upon them" (cf. Acts 6:5-6).

The act of the laying on of hands can have various meanings. In the Old Testament, this gesture meant above all the transmission of an important office, just as Moses laid his hands on Joshua (cf. Nm 27:18-23), thereby designating his successor. Along the same lines, the Church of Antioch would also use this gesture in sending out Paul and Barnabas on their mission to the peoples of the world (cf. Acts 13:3).

The two Pauline Letters addressed to Timothy (cf. I Tm 4:14; II Tm 1:6) refer to a similar imposition of hands on Timothy, to confer upon him an official responsibility. From what we read in the First Letter to Timothy, we can deduce that this was an important action to be carried out after discernment: "Do not be hasty in the laying on of hands, nor participate in another man's sins" (5:22).

Thus, we see that the act of the laying on of hands developed along the lines of a sacramental sign. In the case of Stephen and his companions, it was certainly an official conferral of an office by the Apostles, but at the same time an entreaty for the grace to carry it out.

The most important thing to note is that in addition to charitable services, Stephen also carried out a task of evangelization among his compatriots, the so-called "Hellenists". Indeed, Luke insists on the fact that Stephen, "full of grace and power" (Acts 6: 8), presented in Jesus' Name a new interpretation of Moses and of God's Law itself. He reread the Old Testament in the light of the proclamation of Christ's death and Resurrection. He gave the Old Testament a Christological reinterpretation and provoked reactions from the Jews, who took his words to be blasphemous (cf. Acts 6:11-14).

For this reason he was condemned to stoning. And St Luke passes on to us the saint's last discourse, a synthesis of his preaching. Just as Jesus had shown the disciples of Emmaus that the whole of the Old Testament speaks of him, of his Cross and his Resurrection, so St Stephen, following Jesus' teaching, interpreted the whole of the Old Testament in a Christological key. He shows that the mystery of the Cross stands at the centre of the history of salvation as recounted in the Old Testament; it shows that Jesus, Crucified and Risen, is truly the goal of all this history.

St Stephen also shows that the cult of the temple was over and that Jesus, the Risen One, was the new, true "temple". It was precisely this "no" to the temple and to its cult that led to the condemnation of St Stephen, who at this moment, St Luke tells us, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God, and seeing heaven, God and Jesus, St Stephen said, "Behold, I see the heavens opened, and the Son of man standing at the right hand of God" (cf. Acts 7:56).

This was followed by his martyrdom, modelled in fact on the passion of Jesus himself, since he delivered his own spirit to the "Lord Jesus" and prayed that the sin of those who killed him would not be held against them (cf. Acts 7:59-60).

The place of St Stephen's martyrdom in Jerusalem has traditionally been located outside the Damascus Gate, to the north, where indeed the Church of Saint-Étienne [St Stephen] stands beside the famous École Biblique of the Dominicans. The killing of Stephen, the first martyr of Christ, unleashed a local persecution of Christ's disciples (cf. Acts 8:1), the first one in the history of the Church. It was these circumstances that impelled the group of Judeo-Hellenist Christians to flee from Jerusalem and scatter. Hounded out of Jerusalem, they became itinerant missionaries: "Those who were scattered went about preaching the word" (Acts 8:4).

Their persecution and consequent dispersion became a mission. Thus, the Gospel spread also to Samaria, Phoenicia and Syria, as far as the great city of Antioch where, according to Luke, it was proclaimed for the first time also to the pagans (cf. Acts 11:19-20), and where, for the first time the name "Christians" was used (Acts 11:26).

In particular, Luke noted that those who stoned Stephen "laid down their garments at the feet of a young man named Saul" (Acts 7:58), the same man who from being a persecutor was to become an outstanding Apostle of the Gospel.

This means that the young Saul must have heard Stephen's preaching and must therefore have been acquainted with its principal content. And St Paul was probably among those who, following and listening to this discourse, "were enraged and... ground their teeth against him" (Acts 7:54).

And at this point, we can see the marvels of divine Providence. After his encounter with the Risen Christ on the road to Damascus, Saul, a relentless enemy of Stephen's vision, took up the Christological interpretation of the Old Testament made by the First Martyr, deepening and completing it, and consequently became the "Apostle to the Gentiles".

The Law is fulfilled, he taught, in the Cross of Christ. And faith in Christ, communion with Christ's love, is the true fulfilment of all the Law. This is the content of Paul's preaching. He showed in this way that the God of Abraham had become the God of all. And all believers in Jesus Christ, as children of Abraham, shared in the promises. St Stephen's vision was brought about in St Paul's mission.

Stephen's story tells us many things: for example, that charitable social commitment must never be separated from the courageous proclamation of the faith. He was one of the seven made responsible above all for charity. But it was impossible to separate charity and faith. Thus, with charity, he proclaimed the crucified Christ, to the point of accepting even martyrdom. This is the first lesson we can learn from the figure of St Stephen: charity and the proclamation of faith always go hand in hand.

Above all, St Stephen speaks to us of Christ, of the Crucified and Risen Christ as the centre of history and our life. We can understand that the Cross remains forever the centre of the Church's life and also of our life. In the history of the Church, there will always be passion and persecution. And it is persecution itself which, according to Tertullian's famous words, becomes "the seed of Christians", the source of mission for Christians to come.

I cite his words: "We multiply wherever we are mown down by you; the blood of Christians is seed..." (Apology 50, 13): Plures efficimur quoties metimur a vobis: semen est sanguis christianorum. But in our life too, the Cross that will never be absent, becomes a blessing.

And by accepting our cross, knowing that it becomes and is a blessing, we learn Christian joy even in moments of difficulty. The value of witness is irreplaceable, because the Gospel leads to it and the Church is nourished by it. St Stephen teaches us to treasure these lessons, he teaches us to love the Cross, because it is the path on which Christ comes among us ever anew.

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I welcome all the English-speaking visitors present at today's Audience, including the young members of the Focolare Movement. May your visit to Rome be a source of inspiration to renew your commitment to share the Good News of Jesus Christ. Upon all of you, I invoke God's abundant Blessings of joy and peace.

Lastly, my thoughts go to the young people, the sick and the newly-weds. May the Feast of the Baptism of the Lord, which we celebrated last Sunday, reawaken in everyone the grace and memory of our own Baptism. May it be for you, dear young people, a stimulus to witness always to the joy of attachment to Christ. May it be for you, dear sick people, a cause of comfort. May it support you, dear newly-weds, in making your family an authentic heart of faith and love.

© Copyright 2007 - Libreria Editrice Vaticana

Benedict XVI: On the Faith-Reason Synthesis

"A Precious Patrimony for Western Civilization"

VATICAN CITY, JAN. 28, 2007 (Zenit.org).- Here is the Vatican translation of the address Benedict XVI delivered today before reciting the midday Angelus with several thousand people gathered in St. Peter's Square.

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Dear Brothers and Sisters:

The liturgical calendar remembers today St. Tomas Aquinas, great doctor of the Church. With his charism of philosopher and theologian, he offers a valid model of harmony between reason and faith, dimensions of the human spirit, which are fully realized when they meet and dialogue.

According to the thought of St. Thomas, human reason, to say it as such, "breathes," that is, it moves on a wide, open horizon in which it can experience the best of itself. Nonetheless, when man limits himself to think only of material and experimental objects, he closes himself to the questions of life, about himself and about God, impoverishing himself.

The relationship between faith and reason is a serious challenge for the present prevailing culture in the Western world, and it is precisely for this reason that our beloved John Paul II wrote an encyclical, which was entitled precisely "Fides et Ratio" -- "Faith and Reason." I also took up this argument recently, in the address to the University of Regensburg.

In reality, the modern development of the sciences brings countless positive effects, which must always be acknowledged. At the same time, however, it must be admitted that the tendency to consider true only that which can be experienced constitutes a limitation for human reason and produces a terrible schizophrenia, evident to all, because of which rationalism and materialism, and hypertechnology and unbridled instincts, coexist.

It is urgent, therefore, to rediscover in a new way human rationality open to the light of the divine 'Logos' and to its perfect revelation that is Jesus Christ, Son of God made man. When Christian faith is authentic it does not mortify freedom or human reason; then, why should faith and reason be afraid of one another, if on meeting one another and dialoguing they can express themselves in the best way?

Faith implies reason and perfects it, and reason, illuminated by faith, finds the strength to rise to knowledge of God and of spiritual realities. Human reason loses nothing when it is open to the contents of faith; what is more, the latter calls for its free and conscious adherence.

With an amply extended wisdom, St. Thomas Aquinas established a prolific confrontation with the Arabic and Jewish thought of his time, in such a way that he is considered as an always-present teacher of dialogue with other cultures and religious. He knew to introduce this Christian synthesis between reason and faith that represents a precious patrimony for Western civilization, to which recourse can be taken also today to dialogue effectively with the great cultural and religious traditions of the East and South of the world.

Let us pray so that Christians, especially those in the academic and cultural realm, are more able to express the reasonable character of their faith and to witness to it with a dialogue inspired by love. We ask this gift of our Lord through the intercession of St. Thomas Aquinas, and above all Mary, Seat of Wisdom.

[After praying the Angelus, the Pope made an appeal for peace in Lebanon and the Gaza Strip]

In recent days, violence has again bloodied Lebanon. It is unacceptable that this path is undertaken to defend one's political reasons. I feel immense sadness for this beloved population. I know that many Lebanese feel the temptation to abandon all hope and feel themselves disoriented by all that is happening.

I make mine the firm words pronounced by His Beatitude Cardinal Nasrallah Pierre Sfeir to denounce these fratricidal confrontations. Together with him and the other religious leaders, I invoke the help of God so that all Lebanese without distinction might be able and willing to work together to make of their homeland an authentic common home, surmounting those egoistic attitudes that prevent them from being truly dedicated to their country. (cf. "A Hope for Lebanon," 94, apostolic exhortation of Pope John Paul II). To the Christians of Lebanon, I repeat my exhortation to be promoters of a genuine dialogue between the different communities, and I invoke over all the protection of Our Lady of Lebanon.

I also desire, that violence in the Gaza Strip end as soon as possible. I wish to express my spiritual closeness to the entire population and assure them of my prayers so that the will might prevail in all to work together for the common good, undertaking peaceful paths to overcome differences and tensions.

[Translation by ZENIT]

[After praying the Angelus, the Holy Father greeted pilgrims in six languages. In English, he said:]

To all the English-speaking visitors and pilgrims here today, I extend affectionate greetings. In particular I welcome the boys from St. Philip's School in London and their teachers. Your patron saint is known as the Apostle of Rome -- let his gentleness and love for Christ be an inspiration to you. Upon all who are here today, and upon your families and loved ones at home, I invoke God’s abundant blessings.

© Copyright 2007 -- Libreria Editrice Vaticana

Benedict XVI: On the Baptism of the Lord

"Holiness Constitutes the Vocation of All the Baptized"

VATICAN CITY, JAN. 7, 2007 (Zenit.org).- Here is a translation of the address Benedict XVI gave today before praying the midday Angelus with the crowds gathered in St. Peter's Square, the feast of the Baptism of the Lord.

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Dear Brothers and Sisters:

Today the feast of the Baptism of the Lord is celebrated, which closes the Christmas season. The liturgy proposes to us the narrative of Jesus' baptism in the Jordan, according to St. Luke's account (cf. 3:15-16.21-22). The Evangelist narrates that, while Jesus was at prayer, after having received baptism among the many who were attracted by the precursor's preaching, the heavens opened and the Holy Spirit descended upon him in the form of a dove. At that moment, a voice resounded from on high: "You are my beloved Son; with you I am well pleased" (Luke 3:22).

Jesus' baptism in the Jordan is recalled and highlighted, though in a different manner, by all the Evangelists. It formed part, in fact, of the apostolic preaching, as it constituted the starting point of a series of events and words on which the apostles were to give testimony (cf. Acts 1:21-22; 10:37-41). The apostolic community considered it very important, not only because in that circumstance, for the first time in history, the manifestation was taking place of the Trinitarian mystery in a clear and complete manner, but also because with that event Jesus' public ministry began on the roads of Palestine.

Jesus' baptism in the Jordan is the anticipation of his baptism of blood on the cross, and it is also a symbol of all the sacramental activity with which the Redeemer would enact the salvation of humanity. For this reason, the patristic tradition has paid much attention to this feast, which is the most ancient after Easter. "In the baptism of Christ," sings the liturgy of today, "the world is sanctified, sins are forgiven; in the water and in the Spirit we become new creatures" ("Antiphon to the Benedictus," Office of Lauds).

There is a profound relationship between Christ's baptism and our baptism. In the Jordan, the heavens were opened (cf. Luke 3:21) to indicate that the Savior opened to us the way of salvation and that we can follow it precisely thanks to the new birth "of water and the Spirit" (John 3:5), which takes place in baptism. In it, we are introduced in the mystical body of Christ, which is the Church, we die and rise with him, we are clothed in him, as the Apostle Paul underlines on several occasions (cf. 1 Corinthians 12:13; Romans 6:3-5; Galatians 3:27). The commitment that arises from baptism consists therefore in "listening" to Jesus, that is, to believe in him and follow him docilely doing his will, the will of God. In this way, each one of us can aspire to holiness, a goal that, as the Second Vatican Council reminded, constitutes the vocation of all the baptized. May we be helped by Mary, mother of the beloved Son of God, to always be faithful to our baptism.

[Translation by ZENIT]

[At the end of the Angelus the Holy Father greeted pilgrims in six languages. In English, he said:]

I offer a warm welcome to the English-speaking visitors and pilgrims gathered for this Angelus prayer. Today's liturgical celebration of the baptism of the Lord reminds us that through faith and baptism all humanity is called to share in the life of God revealed in Jesus Christ, the Eternal Son. May this mystery of light inspire all of us to live fully the new life of grace bestowed upon us at our baptism and to be faithful witnesses of Christ before the world. God bless you and your families!

© Copyright 2007 -- Libreria Editrice Vaticana

Benedict XVI: On the Epiphany

"The Wise Men Are the First Fruits of the Gentiles"

VATICAN CITY, JAN. 6, 2007 (Zenit.org).- Here is the address Benedict XVI delivered today, the solemnity of the Epiphany, before reciting the Angelus with thousands of pilgrims gathered in St. Peter's Square.

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Dear Brothers and Sisters:

The solemnity of the Epiphany celebrates Christ's manifestation to the Wise Men, an event to which St. Matthew attaches great importance (cf. Matthew 2:1-12). He narrates in his Gospel that some "Wise Men" -- probably Persian religious leaders -- arrived in Jerusalem guided by a "star," a luminous heavenly phenomenon interpreted by them as a sign of the birth of the new king of the Jews.

No one in the city knew anything; what is more, Herod, the king on the throne, was very disturbed by the news and conceived the tragic plan of the "killing of the innocents" to eliminate the newly born rival. The Wise Men, on the contrary, allowed themselves to be guided by the sacred Scriptures, in particular, by Micah's prophecy, according to which, the Messiah was to be born in Bethlehem, the city of David, located some 10 kilometers south of Jerusalem (cf. 5:2). Following that direction, they saw the star again and, full of joy, followed it until it paused above a hovel. They entered and saw the Child with Mary; they prostrated themselves before him and, in homage to his royal dignity, offered him gold, frankincense and myrrh.

Why is this event so important? Because with it began the adherence of the pagan peoples to faith in Christ, according to the promise that God had made to Abraham, to which the book of Genesis makes reference: "all the communities of the earth shall find blessing in you" (Genesis 12:3). Just as Mary, Joseph and the shepherds of Bethlehem represent the people of Israel that received the Lord, so the Wise Men are the first fruits of the gentiles, also called to form part of the Church, new people of God, which is no longer based on ethnic, linguistic or cultural homogeneity, but only on common faith in Jesus, Son of God.

For this reason, Christ's epiphany is at the same time, the Church's epiphany, that is, the manifestation of her vocation and universal mission. In this context, I joyfully address a cordial greeting to the beloved brothers and sisters of the Eastern Churches that, following the Julian Calendar, celebrate Holy Christmas tomorrow: I affectionately wish them abundance of Christian peace and prosperity.

I like to recall, moreover, that on the occasion of Epiphany, the World Day of Missionary Children is observed. It is the feast of Christian children who live joyfully the gift of faith and pray that the light of Jesus will reach all the children of the world.

I thank the children of "Holy Childhood," present in 110 countries, as they are precious cooperators of the Gospel and apostles of Christian solidarity in favor of the neediest. I encourage educators to cultivate in little ones the missionary spirit, so that impassioned missionaries will arise among them, witnesses of God's tenderness and proclaimers of his love.

We now turn to the Virgin Mary, star of evangelization: That through her intercession Christians throughout the world may live as children of the light and lead men to Christ, authentic light of the world.

[Translation by ZENIT]

[At the end of the Angelus, the Holy Father greeted pilgrims in six languages. In English, he said:]

I am happy to greet all the English-speaking visitors present at this Angelus. The celebration of the Epiphany of the Lord invites us to contemplate Jesus as the divine Savior, the light that guides us on our journey to eternity. May Christians everywhere draw nearer to Christ, pay homage to him in word and deed, and share joyfully with others the saving light of the Gospel! I wish you all a pleasant stay in Rome!

© Copyright 2007 -- Libreria Editrice Vaticana

Benedict: World Day of Peace 2007

MESSAGE OF HIS HOLINESS
POPE BENEDICT XVI
FOR THE CELEBRATION OF THE
WORLD DAY OF PEACE
1 JANUARY 2007

THE HUMAN PERSON, THE HEART OF PEACE

1. At the beginning of the new year, I wish to extend prayerful good wishes for peace to Governments, leaders of nations and all men and women of good will. In a special way, I invoke peace upon all those experiencing pain and suffering, those living under the threat of violence and armed aggression, and those who await their human and social emancipation, having had their dignity trampled upon. I invoke peace upon children, who by their innocence enrich humanity with goodness and hope, and by their sufferings compel us all to work for justice and peace. Out of concern for children, especially those whose future is compromised by exploitation and the malice of unscrupulous adults, I wish on this World Day of Peace to encourage everyone to reflect on the theme: "The Human Person, the Heart of Peace." I am convinced that respect for the person promotes peace and that, in building peace, the foundations are laid for an authentic integral humanism. In this way a serene future is prepared for coming generations.

The human person and peace: gift and task

2. Sacred Scripture affirms that "God created man in his own image, in the image of God he created them; male and female he created them" (Gen 1:27). As one created in the image of God, each individual human being has the dignity of a person; he or she is not just something, but someone, capable of self-knowledge, self-possession, free self-giving and entering into communion with others. At the same time, each person is called, by grace, to a covenant with the Creator, called to offer him a response of faith and love that no other creature can give in his place(1). From this supernatural perspective, one can understand the task entrusted to human beings to mature in the ability to love and to contribute to the progress of the world, renewing it in justice and in peace. In a striking synthesis, Saint Augustine teaches that "God created us without our aid; but he did not choose to save us without our aid(2)." Consequently all human beings have the duty to cultivate an awareness of this twofold aspect of gift and task.

3. Likewise, peace is both gift and task. If it is true that peace between individuals and peoples -- the ability to live together and to build relationships of justice and solidarity -- calls for unfailing commitment on our part, it is also true, and indeed more so, that peace is a gift from God. Peace is an aspect of God's activity, made manifest both in the creation of an orderly and harmonious universe and also in the redemption of humanity that needs to be rescued from the disorder of sin. Creation and Redemption thus provide a key that helps us begin to understand the meaning of our life on earth. My venerable predecessor Pope John Paul II, addressing the General Assembly of the United Nations on 5 October 1995, stated that "we do not live in an irrational or meaningless world ... there is a moral logic which is built into human life and which makes possible dialogue between individuals and peoples(3)." The transcendent "grammar", that is to say the body of rules for individual action and the reciprocal relationships of persons in accordance with justice and solidarity, is inscribed on human consciences, in which the wise plan of God is reflected. As I recently had occasion to reaffirm: "we believe that at the beginning of everything is the Eternal Word, Reason and not Unreason(4)." Peace is thus also a task demanding of everyone a personal response consistent with God's plan. The criterion inspiring this response can only be respect for the "grammar" written on human hearts by the divine Creator.

From this standpoint, the norms of the natural law should not be viewed as externally imposed decrees, as restraints upon human freedom. Rather, they should be welcomed as a call to carry out faithfully the universal divine plan inscribed in the nature of human beings. Guided by these norms, all peoples -- within their respective cultures -- can draw near to the greatest mystery, which is the mystery of God. Today too, recognition and respect for natural law represents the foundation for a dialogue between the followers of the different religions and between believers and non-believers. As a great point of convergence, this is also a fundamental presupposition for authentic peace.

The right to life and to religious freedom

4. The duty to respect the dignity of each human being, in whose nature the image of the Creator is reflected, means in consequence that the person can not be disposed of at will. Those with greater political, technical, or economic power may not use that power to violate the rights of others who are less fortunate. Peace is based on respect for the rights of all. Conscious of this, the Church champions the fundamental rights of each person. In particular she promotes and defends respect for the life and the religious freedom of everyone. Respect for the right to life at every stage firmly establishes a principle of decisive importance: life is a gift which is not completely at the disposal of the subject. Similarly, the affirmation of the right to religious freedom places the human being in a relationship with a transcendent principle which withdraws him from human caprice. The right to life and to the free expression of personal faith in God is not subject to the power of man. Peace requires the establishment of a clear boundary between what is at man's disposal and what is not: in this way unacceptable intrusions into the patrimony of specifically human values will be avoided.

5. As far as the right to life is concerned, we must denounce its widespread violation in our society: alongside the victims of armed conflicts, terrorism and the different forms of violence, there are the silent deaths caused by hunger, abortion, experimentation on human embryos and euthanasia. How can we fail to see in all this an attack on peace? Abortion and embryonic experimentation constitute a direct denial of that attitude of acceptance of others which is indispensable for establishing lasting relationships of peace. As far as the free expression of personal faith is concerned, another disturbing symptom of lack of peace in the world is represented by the difficulties that both Christians and the followers of other religions frequently encounter in publicly and freely professing their religious convictions. Speaking of Christians in particular, I must point out with pain that not only are they at times prevented from doing so; in some States they are actually persecuted, and even recently tragic cases of ferocious violence have been recorded. There are regimes that impose a single religion upon everyone, while secular regimes often lead not so much to violent persecution as to systematic cultural denigration of religious beliefs. In both instances, a fundamental human right is not being respected, with serious repercussions for peaceful coexistence. This can only promote a mentality and culture that is not conducive to peace.

The natural equality of all persons

6. At the origin of many tensions that threaten peace are surely the many unjust inequalities still tragically present in our world. Particularly insidious among these are, on the one hand, inequality in access to essential goods like food, water, shelter, health; on the other hand, there are persistent inequalities between men and women in the exercise of basic human rights.

A fundamental element of building peace is the recognition of the essential equality of human persons springing from their common transcendental dignity. Equality on this level is a good belonging to all, inscribed in that natural "grammar" which is deducible from the divine plan of creation; it is a good that cannot be ignored or scorned without causing serious repercussions which put peace at risk. The extremely grave deprivation afflicting many peoples, especially in Africa, lies at the root of violent reactions and thus inflicts a terrible wound on peace.

7. Similarly, inadequate consideration for the condition of women helps to create instability in the fabric of society. I think of the exploitation of women who are treated as objects, and of the many ways that a lack of respect is shown for their dignity; I also think -- in a different context --of the mindset persisting in some cultures, where women are still firmly subordinated to the arbitrary decisions of men, with grave consequences for their personal dignity and for the exercise of their fundamental freedoms. There can be no illusion of a secure peace until these forms of discrimination are also overcome, since they injure the personal dignity impressed by the Creator upon every human being(5).

The "ecology of peace"

8. In his Encyclical Letter "Centesimus Annus", Pope John Paul II wrote: "Not only has God given the earth to man, who must use it with respect for the original good purpose for which it was given to him, but man too is God's gift to man. He must therefore respect the natural and moral structure with which he has been endowed(6)." By responding to this charge, entrusted to them by the Creator, men and women can join in bringing about a world of peace. Alongside the ecology of nature, there exists what can be called a "human" ecology, which in turn demands a "social" ecology. All this means that humanity, if it truly desires peace, must be increasingly conscious of the links between natural ecology, or respect for nature, and human ecology. Experience shows that disregard for the environment always harms human coexistence, and vice versa. It becomes more and more evident that there is an inseparable link between peace with creation and peace among men. Both of these presuppose peace with God. The poem-prayer of Saint Francis, known as "the Canticle of Brother Sun", is a wonderful and ever timely example of this multifaceted ecology of peace.

9. The close connection between these two ecologies can be understood from the increasingly serious problem of energy supplies. In recent years, new nations have entered enthusiastically into industrial production, thereby increasing their energy needs. This has led to an unprecedented race for available resources. Meanwhile, some parts of the planet remain backward and development is effectively blocked, partly because of the rise in energy prices. What will happen to those peoples? What kind of development or non-development will be imposed on them by the scarcity of energy supplies? What injustices and conflicts will be provoked by the race for energy sources? And what will be the reaction of those who are excluded from this race? These are questions that show how respect for nature is closely linked to the need to establish, between individuals and between nations, relationships that are attentive to the dignity of the person and capable of satisfying his or her authentic needs. The destruction of the environment, its improper or selfish use, and the violent hoarding of the earth's resources cause grievances, conflicts and wars, precisely because they are the consequences of an inhumane concept of development. Indeed, if development were limited to the technical-economic aspect, obscuring the moral-religious dimension, it would not be an integral human development, but a one-sided distortion which would end up by unleashing man's destructive capacities.

Reductive visions of man

10. Thus there is an urgent need, even within the framework of current international difficulties and tensions, for a commitment to a human ecology that can favour the growth of the "tree of peace". For this to happen, we must be guided by a vision of the person untainted by ideological and cultural prejudices or by political and economic interests which can instil hatred and violence. It is understandable that visions of man will vary from culture to culture. Yet what cannot be admitted is the cultivation of anthropological conceptions that contain the seeds of hostility and violence. Equally unacceptable are conceptions of God that would encourage intolerance and recourse to violence against others. This is a point which must be clearly reaffirmed: war in God's name is never acceptable! When a certain notion of God is at the origin of criminal acts, it is a sign that that notion has already become an ideology.

11. Today, however, peace is not only threatened by the conflict between reductive visions of man, in other words, between ideologies. It is also threatened by indifference as to what constitutes man's true nature. Many of our contemporaries actually deny the existence of a specific human nature and thus open the door to the most extravagant interpretations of what essentially constitutes a human being. Here too clarity is necessary: a "weak" vision of the person, which would leave room for every conception, even the most bizarre, only apparently favours peace. In reality, it hinders authentic dialogue and opens the way to authoritarian impositions, ultimately leaving the person defenceless and, as a result, easy prey to oppression and violence.

Human rights and international organizations

12. A true and stable peace presupposes respect for human rights. Yet if these rights are grounded on a weak conception of the person, how can they fail to be themselves weakened? Here we can see how profoundly insufficient is a relativistic conception of the person when it comes to justifying and defending his rights. The difficulty in this case is clear: rights are proposed as absolute, yet the foundation on which they are supposed to rest is merely relative. Can we wonder that, faced with the "inconvenient" demands posed by one right or another, someone will come along to question it or determine that it should be set aside? Only if they are grounded in the objective requirements of the nature bestowed on man by the Creator, can the rights attributed to him be affirmed without fear of contradiction. It goes without saying, moreover, that human rights imply corresponding duties. In this regard, Mahatma Gandhi said wisely: "The Ganges of rights flows from the Himalaya of duties." Clarity over these basic presuppositions is needed if human rights, nowadays constantly under attack, are to be adequately defended. Without such clarity, the expression "human rights" will end up being predicated of quite different subjects: in some cases, the human person marked by permanent dignity and rights that are valid always, everywhere and for everyone, in other cases a person with changing dignity and constantly negotiable rights, with regard to content, time and place.

13. The protection of human rights is constantly referred to by international bodies and, in particular, the United Nations Organization, which set itself the fundamental task of promoting the human rights indicated in the 1948 Universal Declaration. That Declaration is regarded as a sort of moral commitment assumed by all mankind. There is a profound truth to this, especially if the rights described in the Declaration are held to be based not simply on the decisions of the assembly that approved them, but on man's very nature and his inalienable dignity as a person created by God. Consequently it is important for international agencies not to lose sight of the natural foundation of human rights. This would enable them to avoid the risk, unfortunately ever-present, of sliding towards a merely positivistic interpretation of those rights. Were that to happen, the international bodies would end up lacking the necessary authority to carry out their role as defenders of the fundamental rights of the person and of peoples, the chief justification for their very existence and activity.

International humanitarian law and the internal law of States

14. The recognition that there exist inalienable human rights connected to our common human nature has led to the establishment of a body of international humanitarian law which States are committed to respect, even in the case of war. Unfortunately, to say nothing of past cases, this has not been consistently implemented in certain recent situations of war. Such, for example, was the case in the conflict that occurred a few months ago in southern Lebanon, where the duty "to protect and help innocent victims" and to avoid involving the civilian population was largely ignored. The heart-rending situation in Lebanon and the new shape of conflicts, especially since the terrorist threat unleashed completely new forms of violence, demand that the international community reaffirm international humanitarian law, and apply it to all present-day situations of armed conflict, including those not currently provided for by international law. Moreover, the scourge of terrorism demands a profound reflection on the ethical limits restricting the use of modern methods of guaranteeing internal security. Increasingly, wars are not declared, especially when they are initiated by terrorist groups determined to attain their ends by any means available. In the face of the disturbing events of recent years, States cannot fail to recognize the need to establish clearer rules to counter effectively the dramatic decline that we are witnessing. War always represents a failure for the international community and a grave loss for humanity. When, despite every effort, war does break out, at least the essential principles of humanity and the basic values of all civil coexistence must be safeguarded; norms of conduct must be established that limit the damage as far as possible and help to alleviate the suffering of civilians and of all the victims of conflicts(7).

15. Another disturbing issue is the desire recently shown by some States to acquire nuclear weapons. This has heightened even more the widespread climate of uncertainty and fear of a possible atomic catastrophe. We are brought back in time to the profound anxieties of the "cold war" period. When it came to an end, there was hope that the atomic peril had been definitively overcome and that mankind could finally breathe a lasting sigh of relief. How timely, in this regard, is the warning of the Second Vatican Council that "every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and humanity, which merits firm and unequivocal condemnation(8)." Unfortunately, threatening clouds continue to gather on humanity's horizon. The way to ensure a future of peace for everyone is found not only in international accords for the non-proliferation of nuclear weapons, but also in the determined commitment to seek their reduction and definitive dismantling. May every attempt be made to arrive through negotiation at the attainment of these objectives! The fate of the whole human family is at stake!

The Church as safeguard of the transcendence of the human person

16. Finally, I wish to make an urgent appeal to the People of God: let every Christian be committed to tireless peace-making and strenuous defence of the dignity of the human person and his inalienable rights.

With gratitude to the Lord for having called him to belong to his Church, which is "the sign and safeguard of the transcendental dimension of the human person"(9) in the world, the Christian will tirelessly implore from God the fundamental good of peace, which is of such primary importance in the life of each person. Moreover, he will be proud to serve the cause of peace with generous devotion, offering help to his brothers and sisters, especially those who, in addition to suffering poverty and need, are also deprived of this precious good. Jesus has revealed to us that "God is love" (1 Jn 4:8) and that the highest vocation of every person is love. In Christ we can find the ultimate reason for becoming staunch champions of human dignity and courageous builders of peace.

17. Let every believer, then, unfailingly contribute to the advancement of a true integral humanism in accordance with the teachings of the Encyclical Letters "Populorum Progressio" and "Sollicitudo Rei Socialis", whose respective fortieth and twentieth anniversaries we prepare to celebrate this year. To the Queen of Peace, the Mother of Jesus Christ "our peace" (Eph 2:14), I entrust my urgent prayer for all humanity at the beginning of the year 2007, to which we look with hearts full of hope, notwithstanding the dangers and difficulties that surround us. May Mary show us, in her Son, the Way of peace, and enlighten our vision, so that we can recognize Christ's face in the face of every human person, the heart of peace!

From the Vatican, 8 December 2006.
BENEDICTUS PP. XVI

(1) Cf. Catechism of the Catholic Church, 357.
(2) Sermo 169, 11, 13: PL 38, 923.
(3) No. 3.
(4) Homily at Islinger Feld, Regensburg, 12 September 2006.
(5) Cf. Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on the collaboration of men and women in the Church and in the world (31 May 2004), 15-16.
(6) No. 38.
(7) In this regard, the Catechism of the Catholic Church indicates strict and precise criteria: cf. 2307-2317.
(8) Pastoral Constitution "Gaudium et Spes," 80.
(9) Ibid., 76.

[Text issued by the Holy See]

© Copyright 2006 -- Libreria Editrice Vaticana