Archbishop Marchetto Says All Are Equals
By Roberta Sciamplicotti
VATICAN CITY, FEB. 15, 2009 (Zenit.org).- The starting point for addressing the problem of migration is recognizing the unity of the human family, says the secretary of the Pontifical Council for Migrants and Travelers.
Archbishop Agostino Marchetto said this Friday in Rome at a symposium on the theme "Human Dignity and Human Rights in the Time of Globalization," sponsored by the Konrad Adenauer Foundation in cooperation with the Community Sant'Egidio.
The archbishop began his talk, titled "Human Rights and the Dignity of Migrants in the Age of Globalization," by observing that migration "constitutes one of the most complex challenges of our globalized world."
"The human and ecclesial starting points," he said, are "the affirmation of equality among persons -- completely beyond questions of ethnicity, language and origin -- and the unity of the human family."
The archbishop explained that this is why the Church is "extremely attentive" to the welcoming and pastoral care of migrants, not forgetting that the phenomenon of migration also carries with it "a complex mix of duties and rights, the first of which is the right to migratory relocation."
The right of governments to handle migration must, for its part, he continued, "provide clear and viable measures for regular entrance into the country, oversee the labor market to prevent the exploitation of migrant workers, enact measures for regular integration, combat xenophobic behavior, and promote the social, cultural and religious coexistence that every pluralistic society demands."
The archbishop said the government must also "correspond to its duty/right to guarantee lawfulness, punish criminal behavior and delinquency and deal with people in irregular situations," but always doing so "with respect for human dignity, human rights and international agreements."
Global approach
Archbishop Marchetto explained that the safeguarding of human dignity "highlights the necessity of a specific pastoral care for first and second generation migrants" that should consider "respect for the use of the mother tongue in catechesis, preaching and the administration of the sacraments, attention to the particular demands of popular piety, and the assignment of expressly designated missionaries."
The pastoral structures, he added, must "guarantee a progressive process of active integration into the local Church, that overcomes, on the one hand, the temptations of 'religious colonization' and total assimilation, and avoids, on the other hand, the formation of a ghetto."
Along with pastoral care, Archbishop Marchetto continued, "adequate social, civil and political interventions must not be lacking."
The prelate said migration "almost obliges us to put the human person at the center for the sake of a profitable development of the whole family of peoples and nations, urging priorities and precise criteria for intervention."
Dialogue
Archbishop Marchetto stressed that there is a need to "improve society's level of 'humanism,' renewing the culture and education in its many ramifications." From this perspective the knowledge of various ethnic groups and their cultures is seen as "an obligatory step that should be inserted into educational programs and catechesis."
The structures for the pastoral care of migrants, Archbishop Marchetto pointed out, "need to value occasions of meeting and dialogue, that can help to improve interpersonal relations and also favor a more complete and convinced witness to the evangelical message."
Toward this end it is necessary to emphasize "formation, especially of young people, but also of leaders of groups and communities."
"What is urgent today and is the secret of the future is dialogue between persons, communities, peoples, cultures, religions and ethnic groups because closure and intolerance come from making ourselves and our own group into idols," he added.
"To have a positive and lasting effect," Archbishop Marchetto concluded, "globalization must be founded on a vision of the human person that responds to Christian criteria that are profoundly human, totally beyond materialist and atheist ideologies, which are wedded to relativism, and in the end relativize the fundamental dignity of every human person."
Monday, February 16, 2009
Sunday, February 15, 2009
MONDAY MORNING MISSION MEDITATION for week of February 15, 2009
Providing Help. Creating Hope.
VISION: Believing in the presence of God in our midst, we proclaim the sanctity of human life and the dignity of the person by sharing in the mission of Jesus given to the Church. To this end, Catholic Charities works with individuals, families, and communities to help them meet their needs, address their issues, eliminate oppression, and build a just and compassionate society.
MISSION: To provide service to people in need, to advocate for justice in social structures, and to call the entire Church and other people of good will to do the same.
GOALS: Catholic Charities is devoted to helping meet basic human needs, strengthening families, building communities and empowering low-income people. Committed to work to reduce poverty in half by 2020.
KEY VALUE: Hospitality
WHAT WE DO: Organizing Love. "As a community, the Church must practise love. Love thus needs to be organized if it is to be an ordered service to the community" (Deus Caritas Est, par. 20)
On Sunday (6th Week of Ordinary Time Cycle B) we read in the Gospel from Mark about Jesus' 'radical' actions: 1) he touches a leper -- unheard of; 2) he heals that leper -- a miracle; and 3) he brings the man back into the community -- the leper had been excluded and removed from the community but now a new day dawns. For me, the miracle of this healing shows how the reign of God is present here and now: one is healed physically and communally. St Paul reminds us in his letter to the Corinthians that we are to be imitators of Christ. We are called upon to be agents of healing.
In Catholic Charities we continue, like our co-workers in health care, the healing ministry of Jesus. We work to bring persons to health through means of helping them care for their material and psychological needs. We also help bring persons back into the community by advocating for them directly with other institutions for help, and through our work changing public policies to include and benefit those most in need. We help in the healing process by our very hospitality showing how each person's dignity must be respected.
Some important date(s) this week:
SATURDAY, FEBRUARY 21. St. Peter Damian. (1007-1072) Maybe because he was orphaned and had been treated shabbily by one of his brothers, Peter Damian was very good to the poor. It was the ordinary thing for him to have a poor person or two with him at table and he liked to minister personally to their needs. Peter escaped poverty and the neglect of his own brother when his other brother, who was archpriest of Ravenna, took him under his wing. His brother sent him to good schools and Peter became a professor. Pope Stephen IX made Peter the cardinal-bishop of Ostia. He worked hard to wipe out simony, and encouraged his priests to observe celibacy and urged even the diocesan clergy to live together and maintain scheduled prayer and religious observance. He wished to restore primitive discipline among religious and priests, warning against needless travel, violations of poverty and too comfortable living.
FEBRUARY 21. MEN WHO COOK Fundraising event; Catholic Charities of Portage County. Immaculate Conception Hall, Ravenna, OH.
http://www.americancatholic.org/Features/saints/bydate.asp
PAPAL INTENTIONS:
February 2009
General: That the Pastors of the Church may always be docile to the action of the Holy Spirit in their teaching and in their service to God's people.
Mission: That the Church in Africa may find adequate ways and means to promote reconciliation, justice and peace efficaciously, according to the indications of the Synod of the Bishops’ Special Assembly for Africa.
Corporal Works of Mercy: The seven practices of charity toward our neighbor
1. Feed the hungry
2. Give drink to the thirsty
3. Clothe the naked
4. Shelter the homeless
5. Visit the sick
6. Visit those in prison
7. Bury the dead
See our website at www.catholiccharitiesyoungstown.org for links to the our ministries and services.
For more information on Catholic Social Doctrine and its connection to our ministries, visit my blog at: http://corbinchurchthinking.blogspot.com/ and www.brianrcorbin.com.
VISION: Believing in the presence of God in our midst, we proclaim the sanctity of human life and the dignity of the person by sharing in the mission of Jesus given to the Church. To this end, Catholic Charities works with individuals, families, and communities to help them meet their needs, address their issues, eliminate oppression, and build a just and compassionate society.
MISSION: To provide service to people in need, to advocate for justice in social structures, and to call the entire Church and other people of good will to do the same.
GOALS: Catholic Charities is devoted to helping meet basic human needs, strengthening families, building communities and empowering low-income people. Committed to work to reduce poverty in half by 2020.
KEY VALUE: Hospitality
WHAT WE DO: Organizing Love. "As a community, the Church must practise love. Love thus needs to be organized if it is to be an ordered service to the community" (Deus Caritas Est, par. 20)
On Sunday (6th Week of Ordinary Time Cycle B) we read in the Gospel from Mark about Jesus' 'radical' actions: 1) he touches a leper -- unheard of; 2) he heals that leper -- a miracle; and 3) he brings the man back into the community -- the leper had been excluded and removed from the community but now a new day dawns. For me, the miracle of this healing shows how the reign of God is present here and now: one is healed physically and communally. St Paul reminds us in his letter to the Corinthians that we are to be imitators of Christ. We are called upon to be agents of healing.
In Catholic Charities we continue, like our co-workers in health care, the healing ministry of Jesus. We work to bring persons to health through means of helping them care for their material and psychological needs. We also help bring persons back into the community by advocating for them directly with other institutions for help, and through our work changing public policies to include and benefit those most in need. We help in the healing process by our very hospitality showing how each person's dignity must be respected.
Some important date(s) this week:
SATURDAY, FEBRUARY 21. St. Peter Damian. (1007-1072) Maybe because he was orphaned and had been treated shabbily by one of his brothers, Peter Damian was very good to the poor. It was the ordinary thing for him to have a poor person or two with him at table and he liked to minister personally to their needs. Peter escaped poverty and the neglect of his own brother when his other brother, who was archpriest of Ravenna, took him under his wing. His brother sent him to good schools and Peter became a professor. Pope Stephen IX made Peter the cardinal-bishop of Ostia. He worked hard to wipe out simony, and encouraged his priests to observe celibacy and urged even the diocesan clergy to live together and maintain scheduled prayer and religious observance. He wished to restore primitive discipline among religious and priests, warning against needless travel, violations of poverty and too comfortable living.
FEBRUARY 21. MEN WHO COOK Fundraising event; Catholic Charities of Portage County. Immaculate Conception Hall, Ravenna, OH.
http://www.americancatholic.org/Features/saints/bydate.asp
PAPAL INTENTIONS:
February 2009
General: That the Pastors of the Church may always be docile to the action of the Holy Spirit in their teaching and in their service to God's people.
Mission: That the Church in Africa may find adequate ways and means to promote reconciliation, justice and peace efficaciously, according to the indications of the Synod of the Bishops’ Special Assembly for Africa.
Corporal Works of Mercy: The seven practices of charity toward our neighbor
1. Feed the hungry
2. Give drink to the thirsty
3. Clothe the naked
4. Shelter the homeless
5. Visit the sick
6. Visit those in prison
7. Bury the dead
See our website at www.catholiccharitiesyoungstown.org for links to the our ministries and services.
For more information on Catholic Social Doctrine and its connection to our ministries, visit my blog at: http://corbinchurchthinking.blogspot.com/ and www.brianrcorbin.com.
Thursday, February 12, 2009
Florida Bishops Asking to Close Down Death Row
In Appeal for Life of Executed Tampa Man
By Karna Swanson
TALLAHASSEE, Florida, FEB. 11, 2009 ( Zenit.org ).- The bishops of Florida have asked Governor Charlie Crist to "set a new standard of decency" for the state by doing away with the death penalty.
In a letter sent last week by the state's episcopal conference, the bishops also appealed for the life of Wayne Tompkins, who was executed by lethal injection today in Tampa. Tompkins was found guilty of murdering 15-year-old Lisa DeCarr, who was his girlfriend's daughter.
"Set a new standard of decency for the State of Florida," the bishops appealed, "by abandoning executions and commuting death row sentences to life in prison without possibility of parole."
Sheila Hopkins, associate director for Social Concerns/Respect Life of the Florida episcopal conference, explained to ZENIT that the position of the bishops is not to say, "We should let people go free, but that they are being punished by being put in prison for the rest of their life."
Hopkins also noted that there have been several cases of death row inmates who have been found innocent. "We have to ask ourselves if we are killing an innocent person. That would be a terrible tragedy."
The letter of the bishops' conference, however, did not affirm Tompkin's innocence, but rather asked that Crist "replace the violence of death by execution with life long imprisonment in the penal system as a way to protect society and ensure punishment for offenders."
"We pray for healing for DeCarr’s family and friends who have suffered the pain of losing their loved one. No punishment, no matter how severe, can ever erase the grief caused by her wrongful death," the prelates added.
"You have the singular ability to change the course of action to be taken by the state in death penalty cases," the letter continued. "In pursuing justice for victims of violent crimes, the state must not be blinded by politics that diminish human dignity and the sacredness of all life, including that of convicted criminals.
"Florida should join the ranks of other states which have abandoned executions because they have not been a deterrent to crime and have raised serious concerns about fairness of sentencing in the justice system."
By Karna Swanson
TALLAHASSEE, Florida, FEB. 11, 2009 ( Zenit.org ).- The bishops of Florida have asked Governor Charlie Crist to "set a new standard of decency" for the state by doing away with the death penalty.
In a letter sent last week by the state's episcopal conference, the bishops also appealed for the life of Wayne Tompkins, who was executed by lethal injection today in Tampa. Tompkins was found guilty of murdering 15-year-old Lisa DeCarr, who was his girlfriend's daughter.
"Set a new standard of decency for the State of Florida," the bishops appealed, "by abandoning executions and commuting death row sentences to life in prison without possibility of parole."
Sheila Hopkins, associate director for Social Concerns/Respect Life of the Florida episcopal conference, explained to ZENIT that the position of the bishops is not to say, "We should let people go free, but that they are being punished by being put in prison for the rest of their life."
Hopkins also noted that there have been several cases of death row inmates who have been found innocent. "We have to ask ourselves if we are killing an innocent person. That would be a terrible tragedy."
The letter of the bishops' conference, however, did not affirm Tompkin's innocence, but rather asked that Crist "replace the violence of death by execution with life long imprisonment in the penal system as a way to protect society and ensure punishment for offenders."
"We pray for healing for DeCarr’s family and friends who have suffered the pain of losing their loved one. No punishment, no matter how severe, can ever erase the grief caused by her wrongful death," the prelates added.
"You have the singular ability to change the course of action to be taken by the state in death penalty cases," the letter continued. "In pursuing justice for victims of violent crimes, the state must not be blinded by politics that diminish human dignity and the sacredness of all life, including that of convicted criminals.
"Florida should join the ranks of other states which have abandoned executions because they have not been a deterrent to crime and have raised serious concerns about fairness of sentencing in the justice system."
Monday, February 9, 2009
MESSAGE OF HIS HOLINESS BENEDICT XVI FOR THE EIGHTEENTH WORLD DAY OF THE SICK
MESSAGE OF HIS HOLINESS BENEDICT XVI FOR THE EIGHTEENTH WORLD DAY OF THE SICK
11 February 2009
Dear Brothers and Sisters,
The World Day of the Sick, which will be celebrated on 11 February of this year, the liturgical memorial of the Blessed Virgin Mary of Lourdes, will see the diocesan communities meet with their bishops in moments of prayer, in order to reflect and to decide upon initiatives of sensitisation connected with the reality of suffering. The Pauline Year that we are celebrating offers a propitious opportunity to stop and reflect with the apostle Paul on the fact that “just as the sufferings of Christ overflow into our lives; so too does the encouragement we receive through Christ” (2 Cor 1:5). The spiritual link with Lourdes, in addition, calls to mind the maternal solicitude of the Mother of Jesus for the brethren of her Son “who still journey on earth surrounded by dangers and difficulties, until they are led into the happiness of their true home” (Lumen gentium, n. 62).
This year we direct our attention particularly to children, the weakest and most defenceless creatures, and, amongst them, to the sick and suffering children. There are little human beings who carry in their bodies the consequences of illnesses which have made them invalids and others who fight against diseases that are now incurable despite the progress of medicine and the care of qualified researchers and health-care professionals. There are children wounded in their bodies and souls as a consequence of conflicts and wars, and other innocent victims of the hatred of senseless adults. There are ‘street’ children, deprived of the warmth of a family and abandoned to themselves, and minors profaned by abject people who violate their innocence, provoking in them a psychological wound that will mark them for the rest of their lives. And we cannot forget the incalculable number of young people who die because of thirst, hunger, lack of health care, and the little exiles and refugees from their own lands, with their parents, who are in search of better conditions of life. From all these children arises a silent cry of pain that calls on our conscience as men and believers.
The Christian community, which cannot remain indifferent to such dramatic situations, perceives the impelling duty to intervene. The Church, indeed, as I wrote in the encyclical Deus caritas est, “is God’s family in the world. In this family no one ought to go without the necessities of life” (n. 25, b). I thus hope that the World Day of the Sick will also offer an opportunity to parish and diocesan communities to become increasingly aware that they are “God’s family”, and will encourage them to make the love of the Lord, who asks that “within the ecclesial family no member should suffer through being in need” (ibid.), perceivable in villages, neighbourhoods and cities. Witness to charity is a part of the life itself of every Christian community. And from the outset the Church translated Gospel principles into concrete actions, as we can read in the Acts of the Apostles. Today, given the changed conditions of health care, the need is perceived for closer cooperation between health-care workers who work in various health-care institutions and the ecclesial communities present in local areas. From this perspective, all the value is demonstrated of an institution that is connected with the Holy See, the “Bambino Gesù” Children’s Hospital, which this year celebrates its 140 years of existence.
But there is more. Since a sick child belongs to a family that shares his or her suffering often with great hardship and difficulties, Christian communities cannot but also make themselves responsible for helping family units that are afflicted by the illness of a son or daughter. Following the example of the “Good Samaritan”, one should bend down in front of people who are so sorely troubled and offer them the support of practical solidarity. In this way, the acceptance and sharing of suffering is translated into a useful support to the families of sick children, creating within them a climate of serenity and hope, and making them feel surrounded by a wider family of brothers and sisters in Christ. The compassion of Jesus for the weeping of the widow of Nain (cf. Lk 7:12-17) and for the imploring prayer of Jairus (cf. Lk 8:41-56) constitute, amongst others, certain useful points of reference by which to learn to share in the moments of physical and moral tribulation of so many afflicted families. All of this presupposes a disinterested and generous love, a reflection and sign of the merciful love of God who never abandons his children in affliction, but always provides them with admirable resources of the heart and intelligence, so that they can adequately address the difficulties of life.
The daily dedication and tireless commitment to the service of sick children constitute an eloquent testimony of love for human life, in particular for the life of those who are weak and who are in everything and for everything dependent on others. It is, indeed, necessary to affirm with vigour the absolute and supreme dignity of every human life. The teaching that the Church proclaims incessantly does not change with the passing of time: human life is beautiful and should be lived in fullness even when it is weak and shrouded by the mystery of suffering. It is to Jesus that we must direct our gaze: in dying on the cross he wanted to share the pain of all humanity. In his suffering for love we see a supreme co-participation in the sufferings of sick children and their parents. My venerable predecessor John Paul II, who offered a shining example of the patient acceptance of suffering, especially at the sunset of his life, wrote: “on this Cross is the ‘Redeemer of man’, the Man of Sorrows, who has taken upon himself the physical and moral sufferings of the people of all times, so that in love they may find the salvific meaning of their sorrow and valid answers to all of their questions” (Salvifici doloris, n. 31) .
I wish here to express my appreciation and encouragement of the international and national organisations that provide care to sick children, especially in poor countries, and with generosity and self-denial offer their contribution to assure that such children have adequate and loving care. At the same time I address a sorrowful appeal to the leaders of nations to strengthen laws and measures in favour of sick children and their families. Always, but even more when the lives of children are at stake, the Church, for her part, makes herself ready to offer her cordial cooperation, with the intention of transforming the whole of human civilisation into a “civilisation of love” (cf. Salvifici doloris, n. 30).
To end, I would like to express my spiritual nearness to all of you, dear brothers and sisters, who suffer from an illness. I address an affectionate greeting to those who help you: to bishops, to priests, to consecrated men and women, to health-care workers, to volunteers and to all those who dedicate themselves with love to treating and alleviating the sufferings of those who have to face up to illness. A special greeting for you, dear sick and suffering children: the Pope embraces you with fatherly love, together with your parents and relatives; he assures you that you are especially remembered in his prayers, inviting you to trust in the maternal help of the Immaculate Virgin Mary, who last Christmas we once again contemplated while she held in her arms the Son of God made child. Invoking upon you and every sick person the protection of the Holy Virgin, Health of the Sick, to all of you from my heart I impart a special Apostolic Blessing.
From the Vatican, 2 February 2009
Benedictus P.P. XVI
11 February 2009
Dear Brothers and Sisters,
The World Day of the Sick, which will be celebrated on 11 February of this year, the liturgical memorial of the Blessed Virgin Mary of Lourdes, will see the diocesan communities meet with their bishops in moments of prayer, in order to reflect and to decide upon initiatives of sensitisation connected with the reality of suffering. The Pauline Year that we are celebrating offers a propitious opportunity to stop and reflect with the apostle Paul on the fact that “just as the sufferings of Christ overflow into our lives; so too does the encouragement we receive through Christ” (2 Cor 1:5). The spiritual link with Lourdes, in addition, calls to mind the maternal solicitude of the Mother of Jesus for the brethren of her Son “who still journey on earth surrounded by dangers and difficulties, until they are led into the happiness of their true home” (Lumen gentium, n. 62).
This year we direct our attention particularly to children, the weakest and most defenceless creatures, and, amongst them, to the sick and suffering children. There are little human beings who carry in their bodies the consequences of illnesses which have made them invalids and others who fight against diseases that are now incurable despite the progress of medicine and the care of qualified researchers and health-care professionals. There are children wounded in their bodies and souls as a consequence of conflicts and wars, and other innocent victims of the hatred of senseless adults. There are ‘street’ children, deprived of the warmth of a family and abandoned to themselves, and minors profaned by abject people who violate their innocence, provoking in them a psychological wound that will mark them for the rest of their lives. And we cannot forget the incalculable number of young people who die because of thirst, hunger, lack of health care, and the little exiles and refugees from their own lands, with their parents, who are in search of better conditions of life. From all these children arises a silent cry of pain that calls on our conscience as men and believers.
The Christian community, which cannot remain indifferent to such dramatic situations, perceives the impelling duty to intervene. The Church, indeed, as I wrote in the encyclical Deus caritas est, “is God’s family in the world. In this family no one ought to go without the necessities of life” (n. 25, b). I thus hope that the World Day of the Sick will also offer an opportunity to parish and diocesan communities to become increasingly aware that they are “God’s family”, and will encourage them to make the love of the Lord, who asks that “within the ecclesial family no member should suffer through being in need” (ibid.), perceivable in villages, neighbourhoods and cities. Witness to charity is a part of the life itself of every Christian community. And from the outset the Church translated Gospel principles into concrete actions, as we can read in the Acts of the Apostles. Today, given the changed conditions of health care, the need is perceived for closer cooperation between health-care workers who work in various health-care institutions and the ecclesial communities present in local areas. From this perspective, all the value is demonstrated of an institution that is connected with the Holy See, the “Bambino Gesù” Children’s Hospital, which this year celebrates its 140 years of existence.
But there is more. Since a sick child belongs to a family that shares his or her suffering often with great hardship and difficulties, Christian communities cannot but also make themselves responsible for helping family units that are afflicted by the illness of a son or daughter. Following the example of the “Good Samaritan”, one should bend down in front of people who are so sorely troubled and offer them the support of practical solidarity. In this way, the acceptance and sharing of suffering is translated into a useful support to the families of sick children, creating within them a climate of serenity and hope, and making them feel surrounded by a wider family of brothers and sisters in Christ. The compassion of Jesus for the weeping of the widow of Nain (cf. Lk 7:12-17) and for the imploring prayer of Jairus (cf. Lk 8:41-56) constitute, amongst others, certain useful points of reference by which to learn to share in the moments of physical and moral tribulation of so many afflicted families. All of this presupposes a disinterested and generous love, a reflection and sign of the merciful love of God who never abandons his children in affliction, but always provides them with admirable resources of the heart and intelligence, so that they can adequately address the difficulties of life.
The daily dedication and tireless commitment to the service of sick children constitute an eloquent testimony of love for human life, in particular for the life of those who are weak and who are in everything and for everything dependent on others. It is, indeed, necessary to affirm with vigour the absolute and supreme dignity of every human life. The teaching that the Church proclaims incessantly does not change with the passing of time: human life is beautiful and should be lived in fullness even when it is weak and shrouded by the mystery of suffering. It is to Jesus that we must direct our gaze: in dying on the cross he wanted to share the pain of all humanity. In his suffering for love we see a supreme co-participation in the sufferings of sick children and their parents. My venerable predecessor John Paul II, who offered a shining example of the patient acceptance of suffering, especially at the sunset of his life, wrote: “on this Cross is the ‘Redeemer of man’, the Man of Sorrows, who has taken upon himself the physical and moral sufferings of the people of all times, so that in love they may find the salvific meaning of their sorrow and valid answers to all of their questions” (Salvifici doloris, n. 31) .
I wish here to express my appreciation and encouragement of the international and national organisations that provide care to sick children, especially in poor countries, and with generosity and self-denial offer their contribution to assure that such children have adequate and loving care. At the same time I address a sorrowful appeal to the leaders of nations to strengthen laws and measures in favour of sick children and their families. Always, but even more when the lives of children are at stake, the Church, for her part, makes herself ready to offer her cordial cooperation, with the intention of transforming the whole of human civilisation into a “civilisation of love” (cf. Salvifici doloris, n. 30).
To end, I would like to express my spiritual nearness to all of you, dear brothers and sisters, who suffer from an illness. I address an affectionate greeting to those who help you: to bishops, to priests, to consecrated men and women, to health-care workers, to volunteers and to all those who dedicate themselves with love to treating and alleviating the sufferings of those who have to face up to illness. A special greeting for you, dear sick and suffering children: the Pope embraces you with fatherly love, together with your parents and relatives; he assures you that you are especially remembered in his prayers, inviting you to trust in the maternal help of the Immaculate Virgin Mary, who last Christmas we once again contemplated while she held in her arms the Son of God made child. Invoking upon you and every sick person the protection of the Holy Virgin, Health of the Sick, to all of you from my heart I impart a special Apostolic Blessing.
From the Vatican, 2 February 2009
Benedictus P.P. XVI
Saturday, February 7, 2009
MONDAY MORNING MISSION MEDITATION for week fo February 9 2009
Providing Help. Creating Hope.
VISION: Believing in the presence of God in our midst, we proclaim the sanctity of human life and the dignity of the person by sharing in the mission of Jesus given to the Church. To this end, Catholic Charities works with individuals, families, and communities to help them meet their needs, address their issues, eliminate oppression, and build a just and compassionate society.
MISSION: To provide service to people in need, to advocate for justice in social structures, and to call the entire Church and other people of good will to do the same.
GOALS: Catholic Charities is devoted to helping meet basic human needs, strengthening families, building communities and empowering low-income people. Committed to work to reduce poverty in half by 2020.
KEY VALUE: Hospitality
WHAT WE DO: Organizing Love. "As a community, the Church must practise love. Love thus needs to be organized if it is to be an ordered service to the community" (Deus Caritas Est, par. 20)
On Sunday (5th Week of Ordinary Time Cycle B) we hear about Jesus' accepted mission: proclaim the good news always and in all ways. People are seeking him out; he heals an in-law of a friend who then "waited on them." We read from the Book of Job about his anxiety, fears and ruminations about the drudgery of work and life. We witness, on the other hand, St. Paul providing his testimony that he is willing and able to preach the gospel in all aspects of his life without fear. Both Job and St. Paul believe that God is with them and is their hope.
In Catholic Charities we are called -- day in and day out -- to be there to provide healing and care for persons and families in need. Sometimes it may seem like "drudgery" but like St. Paul we remain committed to the work of service in the name of the Church, continuing the very work of Jesus in healing and caring for those who are in need, feel lost and find themselves in misery. We must continue to become refreshed in the Spirit as we face new times filled with anxiety, fear and dismay. Giving hope is our on-going call.
Some important date(s) this week:
WEDNESDAY, FEBRUARY 11. Our Lady of Lourdes. World Day of the Sick. On December 8, 1854, Pope Pius IX proclaimed the dogma of the Immaculate Conception in the apostolic constitution Ineffabilis Deus. A little more than three years later, on February 11, 1858, a young lady appeared to Bernadette Soubirous. This began a series of visions. During the apparition on March 25, the lady identified herself with the words: “I am the Immaculate Conception.” Bernadette was a sickly child of poor parents. Their practice of the Catholic faith was scarcely more than lukewarm. Bernadette could pray the Our Father, the Hail Mary and the Creed. She also knew the prayer of the Miraculous Medal: “O Mary conceived without sin.” During interrogations Bernadette gave an account of what she saw. It was “something white in the shape of a girl.” She used the word aquero, a dialect term meaning “this thing.” It was “a pretty young girl with a rosary over her arm.” Her white robe was encircled by a blue girdle. She wore a white veil. There was a yellow rose on each foot. A rosary was in her hand. Bernadette was also impressed by the fact that the lady did not use the informal form of address (tu), but the polite form (vous). The humble virgin appeared to a humble girl and treated her with dignity. Through that humble girl, Mary revitalized and continues to revitalize the faith of millions of people. People began to flock to Lourdes from other parts of France and from all over the world. In 1862 Church authorities confirmed the authenticity of the apparitions and authorized the cult of Our Lady of Lourdes for the diocese. The Feast of Our Lady of Lourdes became worldwide in 1907.
SUNDAY, FEBRUARY 15. White Mass to celebrate the World Day of the Sick, at St. Columba Cathedral, 10:30 AM Liturgy, Bishop George V. Murry, SJ, presider.
The World Day of the Sick is sponsored by the Vatican’s Pontifical Council for Health Pastoral Care and has been celebrated since 1992 on the feast of Our Lady of Lourdes. This celebration is a reminder to pray for all those who are sick and to recognize and honor those who work in healthcare and those who serve as caregivers.
http://www.americancatholic.org/Features/saints/bydate.asp
PAPAL INTENTIONS:
February 2009
General: That the Pastors of the Church may always be docile to the action of the Holy Spirit in their teaching and in their service to God's people.
Mission: That the Church in Africa may find adequate ways and means to promote reconciliation, justice and peace efficaciously, according to the indications of the Synod of the Bishops’ Special Assembly for Africa.
Corporal Works of Mercy: The seven practices of charity toward our neighbor
Feed the hungry
Give drink to the thirsty
Clothe the naked
Shelter the homeless
Visit the sick
Visit those in prison
Bury the dead
See our website at www.catholiccharitiesyoungstown.org for links to the our ministries and services.
For more information on Catholic Social Doctrine and its connection to our ministries, visit my blog at: http://corbinchurchthinking.blogspot.com/
VISION: Believing in the presence of God in our midst, we proclaim the sanctity of human life and the dignity of the person by sharing in the mission of Jesus given to the Church. To this end, Catholic Charities works with individuals, families, and communities to help them meet their needs, address their issues, eliminate oppression, and build a just and compassionate society.
MISSION: To provide service to people in need, to advocate for justice in social structures, and to call the entire Church and other people of good will to do the same.
GOALS: Catholic Charities is devoted to helping meet basic human needs, strengthening families, building communities and empowering low-income people. Committed to work to reduce poverty in half by 2020.
KEY VALUE: Hospitality
WHAT WE DO: Organizing Love. "As a community, the Church must practise love. Love thus needs to be organized if it is to be an ordered service to the community" (Deus Caritas Est, par. 20)
On Sunday (5th Week of Ordinary Time Cycle B) we hear about Jesus' accepted mission: proclaim the good news always and in all ways. People are seeking him out; he heals an in-law of a friend who then "waited on them." We read from the Book of Job about his anxiety, fears and ruminations about the drudgery of work and life. We witness, on the other hand, St. Paul providing his testimony that he is willing and able to preach the gospel in all aspects of his life without fear. Both Job and St. Paul believe that God is with them and is their hope.
In Catholic Charities we are called -- day in and day out -- to be there to provide healing and care for persons and families in need. Sometimes it may seem like "drudgery" but like St. Paul we remain committed to the work of service in the name of the Church, continuing the very work of Jesus in healing and caring for those who are in need, feel lost and find themselves in misery. We must continue to become refreshed in the Spirit as we face new times filled with anxiety, fear and dismay. Giving hope is our on-going call.
Some important date(s) this week:
WEDNESDAY, FEBRUARY 11. Our Lady of Lourdes. World Day of the Sick. On December 8, 1854, Pope Pius IX proclaimed the dogma of the Immaculate Conception in the apostolic constitution Ineffabilis Deus. A little more than three years later, on February 11, 1858, a young lady appeared to Bernadette Soubirous. This began a series of visions. During the apparition on March 25, the lady identified herself with the words: “I am the Immaculate Conception.” Bernadette was a sickly child of poor parents. Their practice of the Catholic faith was scarcely more than lukewarm. Bernadette could pray the Our Father, the Hail Mary and the Creed. She also knew the prayer of the Miraculous Medal: “O Mary conceived without sin.” During interrogations Bernadette gave an account of what she saw. It was “something white in the shape of a girl.” She used the word aquero, a dialect term meaning “this thing.” It was “a pretty young girl with a rosary over her arm.” Her white robe was encircled by a blue girdle. She wore a white veil. There was a yellow rose on each foot. A rosary was in her hand. Bernadette was also impressed by the fact that the lady did not use the informal form of address (tu), but the polite form (vous). The humble virgin appeared to a humble girl and treated her with dignity. Through that humble girl, Mary revitalized and continues to revitalize the faith of millions of people. People began to flock to Lourdes from other parts of France and from all over the world. In 1862 Church authorities confirmed the authenticity of the apparitions and authorized the cult of Our Lady of Lourdes for the diocese. The Feast of Our Lady of Lourdes became worldwide in 1907.
SUNDAY, FEBRUARY 15. White Mass to celebrate the World Day of the Sick, at St. Columba Cathedral, 10:30 AM Liturgy, Bishop George V. Murry, SJ, presider.
The World Day of the Sick is sponsored by the Vatican’s Pontifical Council for Health Pastoral Care and has been celebrated since 1992 on the feast of Our Lady of Lourdes. This celebration is a reminder to pray for all those who are sick and to recognize and honor those who work in healthcare and those who serve as caregivers.
http://www.americancatholic.org/Features/saints/bydate.asp
PAPAL INTENTIONS:
February 2009
General: That the Pastors of the Church may always be docile to the action of the Holy Spirit in their teaching and in their service to God's people.
Mission: That the Church in Africa may find adequate ways and means to promote reconciliation, justice and peace efficaciously, according to the indications of the Synod of the Bishops’ Special Assembly for Africa.
Corporal Works of Mercy: The seven practices of charity toward our neighbor
Feed the hungry
Give drink to the thirsty
Clothe the naked
Shelter the homeless
Visit the sick
Visit those in prison
Bury the dead
See our website at www.catholiccharitiesyoungstown.org for links to the our ministries and services.
For more information on Catholic Social Doctrine and its connection to our ministries, visit my blog at: http://corbinchurchthinking.blogspot.com/
Friday, February 6, 2009
SOLIDARITY AND SUBSIDIARITY TO OVERCOME SOCIAL EXCLUSION
VATICAN CITY, 6 FEB 2009 (VIS) - Archbishop Celestino Migliore, permanent observer of the Holy See to the United Nations in New York, yesterday addressed the 47th session of the Economic and Social Council's Commission for Social Development.
Speaking English the archbishop turned his attention to the question of social integration, underlining how a recent report on that subject from the U.N. secretary general "states that the absence of social integration, resulting in social exclusion, is pervasive in developing and developed regions alike and has common causes, namely poverty, inequality and discrimination at all levels".
The framework for development, he went on, "is marked by the conviction that the logic of solidarity and subsidiarity is the most apt and instrumental to overcome poverty and ensure the participation of every person and social group at the social, economic, civil and cultural levels.
"A broad consensus around the commitment to promote development has been revealed in this last decade in the fight against poverty and in fostering the inclusion and the participation of all persons and social groups", he added.
"The pursuit of the goals and, in the end, of development and social cohesion requires not only financial aid, but the effective involvement of people", said Archbishop Migliore, going on to recall the words of Benedict XVI in his Message for the World Day of Peace 2009: "The problems of development, aid and international co-operation are sometimes addressed without any real attention to the human element, but as merely technical questions - limited, that is, to establishing structures, setting up trade agreements, and allocating funding impersonally. What the fight against poverty really needs are men and women who live in a profoundly fraternal way and are able to accompany individuals, families and communities on journeys of authentic human development".
The permanent observer concluded his remarks by insisting that "the needs of families, women, youth, the uneducated and unemployed, the indigenous, the elderly, migrants and all other groups more vulnerable to social exclusion must be addressed through the appropriate legal, social and institutional structures".
DELSS/SOCIAL INTEGRATION/U.N.:MIGLIORE VIS 090206 (350)
Speaking English the archbishop turned his attention to the question of social integration, underlining how a recent report on that subject from the U.N. secretary general "states that the absence of social integration, resulting in social exclusion, is pervasive in developing and developed regions alike and has common causes, namely poverty, inequality and discrimination at all levels".
The framework for development, he went on, "is marked by the conviction that the logic of solidarity and subsidiarity is the most apt and instrumental to overcome poverty and ensure the participation of every person and social group at the social, economic, civil and cultural levels.
"A broad consensus around the commitment to promote development has been revealed in this last decade in the fight against poverty and in fostering the inclusion and the participation of all persons and social groups", he added.
"The pursuit of the goals and, in the end, of development and social cohesion requires not only financial aid, but the effective involvement of people", said Archbishop Migliore, going on to recall the words of Benedict XVI in his Message for the World Day of Peace 2009: "The problems of development, aid and international co-operation are sometimes addressed without any real attention to the human element, but as merely technical questions - limited, that is, to establishing structures, setting up trade agreements, and allocating funding impersonally. What the fight against poverty really needs are men and women who live in a profoundly fraternal way and are able to accompany individuals, families and communities on journeys of authentic human development".
The permanent observer concluded his remarks by insisting that "the needs of families, women, youth, the uneducated and unemployed, the indigenous, the elderly, migrants and all other groups more vulnerable to social exclusion must be addressed through the appropriate legal, social and institutional structures".
DELSS/SOCIAL INTEGRATION/U.N.:MIGLIORE VIS 090206 (350)
Thursday, February 5, 2009
POPE'S LENTEN MESSAGE FOR 2009
ZE09020303 - 2009-02-03
Permalink: http://zenit.org/article-24990?l=english
"Fasting Is a Great Help to Avoid Sin and All That Leads to It"
VATICAN CITY, FEB. 3, 2009 (Zenit.org).- Here is Benedict XVI's Lenten message for 2009, dated Dec. 11 and released today. The theme of the letter is "He Fasted for Forty Days and Forty Nights, and Afterward He Was Hungry."
* * *
Dear Brothers and Sisters!
At the beginning of Lent, which constitutes an itinerary of more intense spiritual training, the Liturgy sets before us again three penitential practices that are very dear to the biblical and Christian tradition -- prayer, almsgiving, fasting -- to prepare us to better celebrate Easter and thus experience God's power that, as we shall hear in the Paschal Vigil, "dispels all evil, washes guilt away, restores lost innocence, brings mourners joy, casts out hatred, brings us peace and humbles earthly pride" (Paschal Præconium). For this year's Lenten Message, I wish to focus my reflections especially on the value and meaning of fasting. Indeed, Lent recalls the forty days of our Lord's fasting in the desert, which He undertook before entering into His public ministry. We read in the Gospel: "Jesus was led up by the Spirit into the wilderness to be tempted by the devil. He fasted for forty days and forty nights, and afterwards he was hungry" (Mt 4,1-2). Like Moses, who fasted before receiving the tablets of the Law (cf. Ex 34,28) and Elijah's fast before meeting the Lord on Mount Horeb (cf. 1 Kings 19,8), Jesus, too, through prayer and fasting, prepared Himself for the mission that lay before Him, marked at the start by a serious battle with the tempter.
We might wonder what value and meaning there is for us Christians in depriving ourselves of something that in itself is good and useful for our bodily sustenance. The Sacred Scriptures and the entire Christian tradition teach that fasting is a great help to avoid sin and all that leads to it. For this reason, the history of salvation is replete with occasions that invite fasting. In the very first pages of Sacred Scripture, the Lord commands man to abstain from partaking of the prohibited fruit: "You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die" (Gn 2, 16-17). Commenting on the divine injunction, Saint Basil observes that "fasting was ordained in Paradise," and "the first commandment in this sense was delivered to Adam." He thus concludes: "'You shall not eat' is a law of fasting and abstinence" (cf. Sermo de jejunio: PG 31, 163, 98). Since all of us are weighed down by sin and its consequences, fasting is proposed to us as an instrument to restore friendship with God. Such was the case with Ezra, who, in preparation for the journey from exile back to the Promised Land, calls upon the assembled people to fast so that "we might humble ourselves before our God" (8,21). The Almighty heard their prayer and assured them of His favor and protection. In the same way, the people of Nineveh, responding to Jonah's call to repentance, proclaimed a fast, as a sign of their sincerity, saying: "Who knows, God may yet repent and turn from his fierce anger, so that we perish not?" (3,9). In this instance, too, God saw their works and spared them.
In the New Testament, Jesus brings to light the profound motive for fasting, condemning the attitude of the Pharisees, who scrupulously observed the prescriptions of the law, but whose hearts were far from God. True fasting, as the divine Master repeats elsewhere, is rather to do the will of the Heavenly Father, who "sees in secret, and will reward you" (Mt 6,18). He Himself sets the example, answering Satan, at the end of the forty days spent in the desert that "man shall not live by bread alone, but by every word that proceeds from the mouth of God" (Mt 4,4). The true fast is thus directed to eating the "true food," which is to do the Father's will (cf. Jn 4,34). If, therefore, Adam disobeyed the Lord's command "of the tree of the knowledge of good and evil you shall not eat," the believer, through fasting, intends to submit himself humbly to God, trusting in His goodness and mercy.
The practice of fasting is very present in the first Christian community (cf. Acts 13,3; 14,22; 27,21; 2 Cor 6,5). The Church Fathers, too, speak of the force of fasting to bridle sin, especially the lusts of the "old Adam," and open in the heart of the believer a path to God. Moreover, fasting is a practice that is encountered frequently and recommended by the saints of every age. Saint Peter Chrysologus writes: "Fasting is the soul of prayer, mercy is the lifeblood of fasting. So if you pray, fast; if you fast, show mercy; if you want your petition to be heard, hear the petition of others. If you do not close your ear to others, you open God's ear to yourself" (Sermo 43: PL 52, 320. 322).
In our own day, fasting seems to have lost something of its spiritual meaning, and has taken on, in a culture characterized by the search for material well-being, a therapeutic value for the care of one's body. Fasting certainly bring benefits to physical well-being, but for believers, it is, in the first place, a "therapy" to heal all that prevents them from conformity to the will of God. In the Apostolic Constitution Pænitemini of 1966, the Servant of God Paul VI saw the need to present fasting within the call of every Christian to "no longer live for himself, but for Him who loves him and gave himself for him, he will also have to live for his brethren" (cf. Ch. I). Lent could be a propitious time to present again the norms contained in the Apostolic Constitution, so that the authentic and perennial significance of this long held practice may be rediscovered, and thus assist us to mortify our egoism and open our heart to love of God and neighbor, the first and greatest Commandment of the new Law and compendium of the entire Gospel (cf. Mt 22, 34-40).
The faithful practice of fasting contributes, moreover, to conferring unity to the whole person, body and soul, helping to avoid sin and grow in intimacy with the Lord. Saint Augustine, who knew all too well his own negative impulses, defining them as "twisted and tangled knottiness" (Confessions, II, 10.18), writes: "I will certainly impose privation, but it is so that he will forgive me, to be pleasing in his eyes, that I may enjoy his delightfulness" (Sermo 400, 3, 3: PL 40, 708). Denying material food, which nourishes our body, nurtures an interior disposition to listen to Christ and be fed by His saving word. Through fasting and praying, we allow Him to come and satisfy the deepest hunger that we experience in the depths of our being: the hunger and thirst for God.
At the same time, fasting is an aid to open our eyes to the situation in which so many of our brothers and sisters live. In his First Letter, Saint John admonishes: "If anyone has the world's goods, and sees his brother in need, yet shuts up his bowels of compassion from him -- how does the love of God abide in him?" (3,17). Voluntary fasting enables us to grow in the spirit of the Good Samaritan, who bends low and goes to the help of his suffering brother (cf. Encyclical Deus caritas est, 15). By freely embracing an act of self-denial for the sake of another, we make a statement that our brother or sister in need is not a stranger. It is precisely to keep alive this welcoming and attentive attitude towards our brothers and sisters that I encourage the parishes and every other community to intensify in Lent the custom of private and communal fasts, joined to the reading of the Word of God, prayer and almsgiving. From the beginning, this has been the hallmark of the Christian community, in which special collections were taken up (cf. 2 Cor 8-9; Rm 15, 25-27), the faithful being invited to give to the poor what had been set aside from their fast (Didascalia Ap., V, 20,18). This practice needs to be rediscovered and encouraged again in our day, especially during the liturgical season of Lent.
From what I have said thus far, it seems abundantly clear that fasting represents an important ascetical practice, a spiritual arm to do battle against every possible disordered attachment to ourselves. Freely chosen detachment from the pleasure of food and other material goods helps the disciple of Christ to control the appetites of nature, weakened by original sin, whose negative effects impact the entire human person. Quite opportunely, an ancient hymn of the Lenten liturgy exhorts: "Utamur ergo parcius, / verbis cibis et potibus, / somno, iocis et arctius / perstemus in custodia" (Let us use sparingly words, food and drink, sleep and amusements. May we be more alert in the custody of our senses).
Dear brothers and sisters, it is good to see how the ultimate goal of fasting is to help each one of us, as the Servant of God Pope John Paul II wrote, to make the complete gift of self to God (cf. Encyclical "Veritatis splendor," 21). May every family and Christian community use well this time of Lent, therefore, in order to cast aside all that distracts the spirit and grow in whatever nourishes the soul, moving it to love of God and neighbor. I am thinking especially of a greater commitment to prayer, lectio divina, recourse to the Sacrament of Reconciliation and active participation in the Eucharist, especially the Holy Sunday Mass. With this interior disposition, let us enter the penitential spirit of Lent. May the Blessed Virgin Mary, "Causa nostrae laetitiae," accompany and support us in the effort to free our heart from slavery to sin, making it evermore a "living tabernacle of God." With these wishes, while assuring every believer and ecclesial community of my prayer for a fruitful Lenten journey, I cordially impart to all of you my Apostolic Blessing.
From the Vatican, 11 December 2008
BENEDICTUS PP. XVI
© Copyright 2009 -- Libreria Editrice Vaticana
Permalink: http://zenit.org/article-24990?l=english
"Fasting Is a Great Help to Avoid Sin and All That Leads to It"
VATICAN CITY, FEB. 3, 2009 (Zenit.org).- Here is Benedict XVI's Lenten message for 2009, dated Dec. 11 and released today. The theme of the letter is "He Fasted for Forty Days and Forty Nights, and Afterward He Was Hungry."
* * *
Dear Brothers and Sisters!
At the beginning of Lent, which constitutes an itinerary of more intense spiritual training, the Liturgy sets before us again three penitential practices that are very dear to the biblical and Christian tradition -- prayer, almsgiving, fasting -- to prepare us to better celebrate Easter and thus experience God's power that, as we shall hear in the Paschal Vigil, "dispels all evil, washes guilt away, restores lost innocence, brings mourners joy, casts out hatred, brings us peace and humbles earthly pride" (Paschal Præconium). For this year's Lenten Message, I wish to focus my reflections especially on the value and meaning of fasting. Indeed, Lent recalls the forty days of our Lord's fasting in the desert, which He undertook before entering into His public ministry. We read in the Gospel: "Jesus was led up by the Spirit into the wilderness to be tempted by the devil. He fasted for forty days and forty nights, and afterwards he was hungry" (Mt 4,1-2). Like Moses, who fasted before receiving the tablets of the Law (cf. Ex 34,28) and Elijah's fast before meeting the Lord on Mount Horeb (cf. 1 Kings 19,8), Jesus, too, through prayer and fasting, prepared Himself for the mission that lay before Him, marked at the start by a serious battle with the tempter.
We might wonder what value and meaning there is for us Christians in depriving ourselves of something that in itself is good and useful for our bodily sustenance. The Sacred Scriptures and the entire Christian tradition teach that fasting is a great help to avoid sin and all that leads to it. For this reason, the history of salvation is replete with occasions that invite fasting. In the very first pages of Sacred Scripture, the Lord commands man to abstain from partaking of the prohibited fruit: "You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die" (Gn 2, 16-17). Commenting on the divine injunction, Saint Basil observes that "fasting was ordained in Paradise," and "the first commandment in this sense was delivered to Adam." He thus concludes: "'You shall not eat' is a law of fasting and abstinence" (cf. Sermo de jejunio: PG 31, 163, 98). Since all of us are weighed down by sin and its consequences, fasting is proposed to us as an instrument to restore friendship with God. Such was the case with Ezra, who, in preparation for the journey from exile back to the Promised Land, calls upon the assembled people to fast so that "we might humble ourselves before our God" (8,21). The Almighty heard their prayer and assured them of His favor and protection. In the same way, the people of Nineveh, responding to Jonah's call to repentance, proclaimed a fast, as a sign of their sincerity, saying: "Who knows, God may yet repent and turn from his fierce anger, so that we perish not?" (3,9). In this instance, too, God saw their works and spared them.
In the New Testament, Jesus brings to light the profound motive for fasting, condemning the attitude of the Pharisees, who scrupulously observed the prescriptions of the law, but whose hearts were far from God. True fasting, as the divine Master repeats elsewhere, is rather to do the will of the Heavenly Father, who "sees in secret, and will reward you" (Mt 6,18). He Himself sets the example, answering Satan, at the end of the forty days spent in the desert that "man shall not live by bread alone, but by every word that proceeds from the mouth of God" (Mt 4,4). The true fast is thus directed to eating the "true food," which is to do the Father's will (cf. Jn 4,34). If, therefore, Adam disobeyed the Lord's command "of the tree of the knowledge of good and evil you shall not eat," the believer, through fasting, intends to submit himself humbly to God, trusting in His goodness and mercy.
The practice of fasting is very present in the first Christian community (cf. Acts 13,3; 14,22; 27,21; 2 Cor 6,5). The Church Fathers, too, speak of the force of fasting to bridle sin, especially the lusts of the "old Adam," and open in the heart of the believer a path to God. Moreover, fasting is a practice that is encountered frequently and recommended by the saints of every age. Saint Peter Chrysologus writes: "Fasting is the soul of prayer, mercy is the lifeblood of fasting. So if you pray, fast; if you fast, show mercy; if you want your petition to be heard, hear the petition of others. If you do not close your ear to others, you open God's ear to yourself" (Sermo 43: PL 52, 320. 322).
In our own day, fasting seems to have lost something of its spiritual meaning, and has taken on, in a culture characterized by the search for material well-being, a therapeutic value for the care of one's body. Fasting certainly bring benefits to physical well-being, but for believers, it is, in the first place, a "therapy" to heal all that prevents them from conformity to the will of God. In the Apostolic Constitution Pænitemini of 1966, the Servant of God Paul VI saw the need to present fasting within the call of every Christian to "no longer live for himself, but for Him who loves him and gave himself for him, he will also have to live for his brethren" (cf. Ch. I). Lent could be a propitious time to present again the norms contained in the Apostolic Constitution, so that the authentic and perennial significance of this long held practice may be rediscovered, and thus assist us to mortify our egoism and open our heart to love of God and neighbor, the first and greatest Commandment of the new Law and compendium of the entire Gospel (cf. Mt 22, 34-40).
The faithful practice of fasting contributes, moreover, to conferring unity to the whole person, body and soul, helping to avoid sin and grow in intimacy with the Lord. Saint Augustine, who knew all too well his own negative impulses, defining them as "twisted and tangled knottiness" (Confessions, II, 10.18), writes: "I will certainly impose privation, but it is so that he will forgive me, to be pleasing in his eyes, that I may enjoy his delightfulness" (Sermo 400, 3, 3: PL 40, 708). Denying material food, which nourishes our body, nurtures an interior disposition to listen to Christ and be fed by His saving word. Through fasting and praying, we allow Him to come and satisfy the deepest hunger that we experience in the depths of our being: the hunger and thirst for God.
At the same time, fasting is an aid to open our eyes to the situation in which so many of our brothers and sisters live. In his First Letter, Saint John admonishes: "If anyone has the world's goods, and sees his brother in need, yet shuts up his bowels of compassion from him -- how does the love of God abide in him?" (3,17). Voluntary fasting enables us to grow in the spirit of the Good Samaritan, who bends low and goes to the help of his suffering brother (cf. Encyclical Deus caritas est, 15). By freely embracing an act of self-denial for the sake of another, we make a statement that our brother or sister in need is not a stranger. It is precisely to keep alive this welcoming and attentive attitude towards our brothers and sisters that I encourage the parishes and every other community to intensify in Lent the custom of private and communal fasts, joined to the reading of the Word of God, prayer and almsgiving. From the beginning, this has been the hallmark of the Christian community, in which special collections were taken up (cf. 2 Cor 8-9; Rm 15, 25-27), the faithful being invited to give to the poor what had been set aside from their fast (Didascalia Ap., V, 20,18). This practice needs to be rediscovered and encouraged again in our day, especially during the liturgical season of Lent.
From what I have said thus far, it seems abundantly clear that fasting represents an important ascetical practice, a spiritual arm to do battle against every possible disordered attachment to ourselves. Freely chosen detachment from the pleasure of food and other material goods helps the disciple of Christ to control the appetites of nature, weakened by original sin, whose negative effects impact the entire human person. Quite opportunely, an ancient hymn of the Lenten liturgy exhorts: "Utamur ergo parcius, / verbis cibis et potibus, / somno, iocis et arctius / perstemus in custodia" (Let us use sparingly words, food and drink, sleep and amusements. May we be more alert in the custody of our senses).
Dear brothers and sisters, it is good to see how the ultimate goal of fasting is to help each one of us, as the Servant of God Pope John Paul II wrote, to make the complete gift of self to God (cf. Encyclical "Veritatis splendor," 21). May every family and Christian community use well this time of Lent, therefore, in order to cast aside all that distracts the spirit and grow in whatever nourishes the soul, moving it to love of God and neighbor. I am thinking especially of a greater commitment to prayer, lectio divina, recourse to the Sacrament of Reconciliation and active participation in the Eucharist, especially the Holy Sunday Mass. With this interior disposition, let us enter the penitential spirit of Lent. May the Blessed Virgin Mary, "Causa nostrae laetitiae," accompany and support us in the effort to free our heart from slavery to sin, making it evermore a "living tabernacle of God." With these wishes, while assuring every believer and ecclesial community of my prayer for a fruitful Lenten journey, I cordially impart to all of you my Apostolic Blessing.
From the Vatican, 11 December 2008
BENEDICTUS PP. XVI
© Copyright 2009 -- Libreria Editrice Vaticana
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