Overheard in the Sacristy

The issue will work itself out.

VATICAN CITY, 30 APR 2010 (VIS) – Pope Benedict’s general prayer intention for May is: “That the shameful and monstrous commerce in human beings, which sadly involves millions of women and children, may be ended”.

His mission intention is: “That ordained ministers, religious women and men, and lay people involved in apostolic work may understand how to infuse missionary enthusiasm into the communities entrusted to their care”.

Please make your way to Kat’s posting at The Crescat for her insightful observations: Child’s View from the Pew.

I find this to be a real observation, since I trace the awareness of my priestly vocation to April 16, 1960 at the Feria Sexta in Passione et Morte Domini (Good Friday) liturgy.

I was eight years old.

INCONTRO CONVIVIALE DEL SANTO PADRE CON I MEMBRI DEL COMITATO “VOX CLARA”

Alle ore 13.15 di oggi, nella Casina Pio IV, il Santo Padre Benedetto XVI pranza con i Membri e i Consultori del Comitato “Vox Clara”, Comitato di consulenza su questioni circa la celebrazione del Rito Romano in lingua inglese, annesso alla Congregazione per il Culto Divino e la Disciplina dei Sacramenti.

Pubblichiamo di seguito il discorso che il Papa rivolge ai presenti alla fine del pranzo:

DISCORSO DEL SANTO PADRE

Dear Cardinals, Dear Brother Bishops and Priests, Members and Consultors of the Vox Clara Committee,

I thank you for the work that Vox Clara has done over the last eight years, assisting and advising the Congregation for Divine Worship and the Discipline of the Sacraments in fulfilling its responsibilities with regard to the English translations of liturgical texts. This has been a truly collegial enterprise. Not only are all five continents represented in the membership of the Committee, but you have been assiduous in drawing together contributions from Bishops’ Conferences in English-speaking territories all over the world. I thank you for the great labour you have expended in your study of the translations and in processing the results of the many consultations that have been conducted. I thank the expert assistants for offering the fruits of their scholarship in order to render a service to the universal Church. And I thank the Superiors and Officials of the Congregation for their daily, painstaking work of overseeing the preparation and translation of texts that proclaim the truth of our redemption in Christ, the Incarnate Word of God.

Saint Augustine spoke beautifully of the relation between John the Baptist, the vox clara that resounded on the banks of the Jordan, and the Word that he spoke. A voice, he said, serves to share with the listener the message that is already in the speaker’s heart. Once the word has been spoken, it is present in the hearts of both, and so the voice, its task having been completed, can fade away (cf. Sermon 293). I welcome the news that the English translation of the Roman Missal will soon be ready for publication, so that the texts you have worked so hard to prepare may be proclaimed in the liturgy that is celebrated across the anglophone world. Through these sacred texts and the actions that accompany them, Christ will be made present and active in the midst of his people. The voice that helped bring these words to birth will have completed its task.

A new task will then present itself, one which falls outside the direct competence of Vox Clara, but which in one way or another will involve all of you – the task of preparing for the reception of the new translation by clergy and lay faithful. Many will find it hard to adjust to unfamiliar texts after nearly forty years of continuous use of the previous translation. The change will need to be introduced with due sensitivity, and the opportunity for catechesis that it presents will need to be firmly grasped. I pray that in this way any risk of confusion or bewilderment will be averted, and the change will serve instead as a springboard for a renewal and a deepening of Eucharistic devotion all over the English-speaking world.

Dear Brother Bishops, Reverend Fathers, Friends, I want you to know how much I appreciate the great collaborative endeavour to which you have contributed. Soon the fruits of your labours will be made available to English-speaking congregations everywhere. As the prayers of God’s people rise before him like incense (cf. Psalm 140:2), may the Lord’s blessing come down upon all who have contributed their time and expertise to crafting the texts in which those prayers are expressed. Thank you, and may you be abundantly rewarded for your generous service to God’s people.

Boniface VIII

Thanks to JP Sonnen at Orbis Catholicvs Secvndvs

Evangelists claim to have found Noah’s ark – 4000m up mountain

A group of Chinese and Turkish evangelical explorers said on Monday they believe they may have found Noah’s Ark – 4000m up a mountain in Turkey.

The team say they recovered wooden specimens from a structure on Mount Ararat in eastern Turkey that carbon dating proved was 4800 years old, around the same time the ark is said to have been afloat.

“It’s not 100 per cent that it is Noah’s Ark but we think it is 99.9 per cent that this is it,” said Yeung Wing-cheung, a Hong Kong documentary filmmaker and member of the 15-strong team from Noah’s Ark Ministries International.

The structure had several compartments, some with wooden beams, which were believed to house animals, he said.

The group of evangelical archaeologists ruled out an established human settlement on the grounds that one had never been found above 3500m in the vicinity, Yeung said.

Local Turkish officials will ask the central government in Ankara to apply for UNESCO World Heritage status so the site can be protected while a major archaeological dig is conducted, Yeung added.

The biblical story says God decided to flood the earth after seeing how corrupt it had become, and told Noah to build an ark and fill it with two of every animal species.

After the flood waters receded, the Bible says, the ark came to rest on a mountain. Many believe that Mount Ararat, the highest point in the region, is where the ark and her inhabitants came aground.

Entrance of His Eminence into the Sanctuary Prior to Vesting

Processional

Entrance of Bishop Slattery into the Sanctuary to begin Holy Mass

Rally for pope to be ‘bigger than expected’

Deadline extended for attending June 9-11 event

(ANSA) – Vatican City, April 26 – A three-day rally of priests in St Peter’s next month to show support for Pope Benedict XVI for his handling of sex abuse scandals will be bigger than expected, the Vatican said Monday.

Demand to be at the June 9-11 event has surprised organisers who have decided to extend the deadline for attendance applications until May 17, said the Congregation for the Clergy, the Vatican department which regulates clerical life.

Cardinal Claudio Hummes, the head of the department, has urged priests to turn out in force on the last three days of the Year of Priests to show “solidarity, support, confidence and unconditional communion in the face of frequent attacks on (the pope)”.

The Brazilian cardinal said the accusations against the pontiff were “obviously unjust,” adding: “no one has done as much as Benedict to condemn and properly combat such crimes”.

For Your Vocation . org

A profound homily offered by His Excellency at the Solemn Pontifical Mass in the Extraordinary Form on the occasion of the Fifth Anniversary of the Pontificate of His Holiness Benedict XVI

We have much to discuss – you and I …

… much to speak of on this glorious occasion when we gather together in the glare of the world’s scrutiny to celebrate the fifth anniversary of the ascension of Joseph Ratzinger to the throne of Peter.

We must come to understand how it is that suffering can reveal the mercy of God and make manifest among us the consoling presence of Jesus Christ, crucified and now risen from the dead.

We must speak of this mystery today, first of all because it is one of the great mysteries of revelation, spoken of in the New Testament and attested to by every saint in the Church’s long history, by the martyrs with their blood, by the confessors with their constancy, by the virgins with their purity and by the lay faithful of Christ’s body by their resolute courage under fire.

But we must also speak clearly of this mystery because of the enormous suffering which is all around us and which does so much to determine the culture of our modern age.

From the enormous suffering of His Holiness these past months to the suffering of the Church’s most recent martyrs in India and Africa, welling up from the suffering of the poor and the dispossessed and the undocumented, and gathering tears from the victims of abuse and neglect, from women who have been deceived into believing that abortion was a simple medical procedure and thus have lost part of their soul to the greed of the abortionist, and now flowing with the heartache of those who suffer from cancer, diabetes, AIDS, or the emotional diseases of our age, it is the sufferings of our people that defines the culture of our modern secular age.

This enormous suffering which can take on so many varied physical, mental, and emotional forms will reduce us to fear and trembling – if we do not remember that Christ – our Pasch – has been raised from the dead. Our pain and anguish could dehumanize us, for it has the power to close us in upon ourselves such that we would live always in chaos and confusion – if we do not remember that Christ – our hope – has been raised for our sakes. Jesus is our Pasch, our hope and our light.

He makes himself most present in the suffering of his people and this is the mystery of which we must speak today, for when we speak of His saving presence and proclaim His infinite love in the midst of our suffering, when we seek His light and refuse to surrender to the darkness, we receive that light which is the life of men; that light which, as Saint John reminds us in the prologue to his Gospel, can never be overcome by the darkness, no matter how thick, no matter how choking.

Our suffering is thus transformed by His presence. It no longer has the power to alienate or isolate us. Neither can it dehumanize us nor destroy us. Suffering, however long and terrible it may be, has only the power to reveal Christ among us, and He is the mercy and the forgiveness of God.

The mystery then, of which we speak, is the light that shines in the darkness, Christ Our Lord, Who reveals Himself most wondrously to those who suffer so that suffering and death can do nothing more than bring us to the mercy of the Father.

But the point which we must clarify is that Christ reveals Himself to those who suffer in Christ, to those who humbly accept their pain as a personal sharing in His Passion and who are thus obedient to Christ’s command that we take up our cross and follow Him. Suffering by itself is simply the promise that death will claim these mortal bodies of ours, but suffering in Christ is the promise that we will be raised with Christ, when our mortality will be remade in his immortality and all that in our lives which is broken because it is perishable and finite will be made imperishable and incorrupt.

This is the meaning of Peter’s claim that he is a witness to the sufferings of Christ and thus one who has a share in the glory yet to be revealed. Once Peter grasped the overwhelming truth of this mystery, his life was changed. The world held nothing for Peter. For him, there was only Christ.

This is, as you know, quite a dramatic shift for the man who three times denied Our Lord, the man to whom Jesus said, “Thou art Peter, and upon this rock I will build my Church, that the gates of hell shall not prevail against it.”

Christ’s declaration to Peter that he would be the rock, the impregnable foundation, the mountain of Zion upon which the new Jerusalem would be constructed, follows in Matthew’s Gospel Saint Peter’s dramatic profession of faith, when the Lord asks the Twelve, “Who do people say that I am?” and Peter, impulsive as always, responds “You are the Christ, the Son of the Living God.”

Only later – much later – would Peter come to understand the full implication of this first Profession of Faith. Peter would still have to learn that to follow Christ, to truly be His disciple, one must let go of everything which the world considers valuable and necessary, and become powerless. This is the mystery which confounds independent Peter. It is the mystery which still confounds us: to follow Christ, one must surrender everything and become obedient with the obedience of Christ, for no one gains access to the Kingdom of the Father, unless he enter through the humility and the obedience of Jesus.

Peter had no idea that eventually he would find himself fully accepting this obedience, joyfully accepting his share in the Passion and Death of Christ. But Peter loved Our Lord and love was the way by which Peter learned how to obey. “Lord, you know that I love thee,” Peter affirms three times with tears; and three times Christ commands him to tend to the flock that gathers at the foot of Calvary – and that is where we are now.

Peter knew that Jesus was the true Shepherd, the one Master and the only teacher; the rest of us are learners and the lesson we must learn is obedience, obedience unto death. Nothing less than this, for only when we are willing to be obedient with the very obedience of Christ will we come to recognize Christ’s presence among us.

Obedience is thus the heart of the life of the disciple and the key to suffering in Christ and with Christ. This obedience, is must be said, is quite different from obedience the way it is spoken of and dismissed in the world.

For those in the world, obedience is a burden and an imposition. It is the way by which the powerful force the powerless to do obeisance. Simply juridical and always external, obedience is the bending that breaks, but a breaking which is still less painful than the punishment meted out for disobedience. Thus for those in the world obedience is a punishment which must be avoided; but for Christians, obedience is always personal, because it is centered on Christ. It is a surrender to Jesus Whom we love.

For those whose lives are centered in Christ, obedience is that movement which the heart makes when it leaps in joy having once discovered the truth.

Let us consider, then, that Christ has given us both the image of his obedience and the action by which we are made obedient.

The image of Christ’s obedience is His Sacred Heart. That Heart, exposed and wounded must give us pause, for man’s heart it generally hidden and secret. In the silence of his own heart, each of us discovers the truth of who we are, the truth of why we are silent when we should speak, or bothersome and quarrelsome when we should be silent. In our hidden recesses of the heart, we come to know the impulses behind our deeds and the reasons why we act so often as cowards and fools.

But while man’s heart is generally silent and secret, the Heart of the God-Man is fully visible and accessible. It too reveals the motives behind our Lord’s self-surrender. It was obedience to the Father’s will that mankind be reconciled and our many sins forgiven us. “Son though he was,” the Apostle reminds us, “Jesus learned obedience through what He sufferered.” Obedient unto death, death on a cross, Jesus asks his Father to forgive us that God might reveal the full depth of his mercy and love. “Father, forgive them,” he prayed, “for they know not what they do.”

Christ’s Sacred Heart is the image of the obedience which Christ showed by his sacrificial love on Calvary. The Sacrifice of Calvary is also for us the means by which we are made obedient and this is a point which you must never forget: at Mass, we offer ourselves to the Father in union with Christ, who offers Himself in perfect obedience to the Father. We make this offering in obedience to Christ who commanded us to “Do this in memory of me” and our obediential offering is perfected in the love with which the Father receives the gift of His Son.

Do not be surprised then that here at Mass, our bloodless offering of the bloody sacrifice of Calvary is a triple act of obedience. First, Christ is obedient to the Father, and offers Himself as a sacrifice of reconciliation. Secondly, we are obedient to Christ and offer ourselves to the Father with Jesus the Son; and thirdly, in sharing Christ’s obedience to the Father, we are made obedient to a new order of reality, in which love is supreme and life reigns eternal, in which suffering and death have been defeated by becoming for us the means by which Christ’s final victory, his future coming, is made manifest and real today.

Suffering then, yours, mine, the Pontiffs, is at the heart of personal holiness, because it is our sharing in the obedience of Jesus which reveals his glory. It is the means by which we are made witnesses of his suffering and sharers in the glory to come.

Do not be dismayed that there many in the Church have not yet grasped this point, and fewer still in the world will even consider it. You know this to be true and ten men who whisper the truth speak louder than a hundred million who lie.

If then someone asks of what we spoke today, tell them we spoke of the truth. If someone asks why it is you came to this Mass, say that it was so that you could be obedient with Christ. If someone asks about the homily, tell them it was about a mystery and if someone asks what I said of the present situation, tell them only that we must – all of us – become saints.

Pope Benedict XVI waves to faithful at the end of an audience with participants of ‘Digital witness’ meeting organised by the CEI  (Italian Episcopal Community) in the Sala Nervi at Vatican on April 24, 2010.

“We want to set sail without fear on the digital sea, navigating in the open with the same passion that has governed the Ship of the Church for two thousand years.”  These were the words of Pope Benedict in an address to participants at the conference on ‘Digital Witness,’ promoted by the Italian Church. “Rather than for, albeit necessary, technical resources, we want qualify ourselves by living in the digital world with a believers heart, which helps to give a soul to the networks endless flow of communication,” he continued.

Pope asks Bloggers to Give Internet a Soul

(24 Apr 10 – RV) The need to give the Internet a soul and humanize the dynamics of the digital world was at the heart of Pope Benedict XVI’s message Saturday to participants in a conference on modern means of mass communication.

Promoted by the Italian Bishops Conference, “Digital Witness” draws together experts in information technology, social networking, web journalism and blogging to focus on the language we use and the way we communicate as Christians in the online society.

Pope Benedict told participants that the task of every believer who works in media, is to ensure the “quality of human contact, guaranteeing attention to people and their spiritual needs”. “This is increasingly urgent in today’s world”, he said, at a time when Internet appears to have a “basically egalitarian” vocation, but at the same time, “marks a new divide”, the “digital divide” that “separates the included from the excluded”

“The dangers of homologation and control, of intellectual and moral relativism are also increasing, as already recognizable in the decline of critical spirit, in truth reduced to a game of opinions, in the many forms of degradation and humiliation of the intimacy of the person”

Thus said the Pope we see, a “spiritual pollution” that brings us to no longer “look one another in the face”. So we must “overcome those collective dynamics that risk reducing people to “soulless bodies, objects of exchange and consumption”. The media must become a “humanizing factor”, focused “on promoting the dignity of persons and peoples”. Only then, will “the epochal times we are experiencing be rich and fertile in new opportunities”:

“Without fear we must set sail on the digital sea facing into the deep with the same passion that has governed the ship of the Church for two thousand years. Rather than for, albeit necessary, technical resources, we want to qualify ourselves by living in the digital world with a believer’s heart, helping to give a soul to the Internet’s incessant flow of communication”.