Thirty-third Sunday in Ordinary Time

The days are coming when we will be challenged in our faith. Jesus warns that the challenge may come from familiar places - our family. When the day comes, will they have enough evidence to convict us of our faith in Jesus Christ? Instead of fear of that day, we are to persevere in the faith, and to trust in the Holy Spirit to give us the words of testimony.

Verbum Domini And Vocations

His Holiness Pope Benedict XVI has released a postsynodal apostolic exhortation from the 12th Ordinary Assembly of the Synod of Bishops held in 2008, titled "Verbum Domini". He includes a section on the role of Scripture in Vocations:

The word of God and vocations
In stressing faith's intrinsic summons to an ever deeper relationship with Christ, the word of God in our midst, the Synod also emphasized that this word calls each one of us personally, revealing that life itself is a vocation from God. In other words, the more we grow in our personal relationship with the Lord Jesus, the more we realize that he is calling us to holiness in and through the definitive choices by which we respond to his love in our lives, taking up tasks and ministries which help to build up the Church. This is why the Synod frequently encouraged all Christians to grow in their relationship with the word of God, not only because of their Baptism, but also in accordance with their call to various states in life. Here we touch upon one of the pivotal points in the teaching of the Second Vatican Council, which insisted that each member of the faithful is called to holiness according to his or her proper state in life.[263] Our call to holiness is revealed in sacred Scripture: "Be holy, for I am holy" (Lev 11:44; 19:2; 20:7). Saint Paul then points out its Christological basis: in Christ, the Father "has chosen us before the foundation of the world, that we should be holy and blameless before him" (Eph 1:4). Paul's greeting to his brothers and sisters in the community of Rome can be taken as addressed to each of us: "To all God's beloved, who are called to be saints: grace to you and peace from God our Father and the Lord Jesus Christ!" (Rom 1:7).
a) Ordained ministers and the word of God
I would like to speak first to the Church's ordained ministers, in order to remind them of the Synod's statement that "the word of God is indispensable in forming the heart of a good shepherd and minister of the word".[264] Bishops, priests, and deacons can hardly think that they are living out their vocation and mission apart from a decisive and renewed commitment to sanctification, one of whose pillars is contact with God's word.
To those called to the episcopate, who are the first and most authoritative heralds of the word, I would repeat the words of Pope John Paul II in his Post-Synodal Apostolic Exhortation Pastores Gregis. For the nourishment and progress of his spiritual life, the Bishop must always put "in first place, reading and meditation on the word of God. Every Bishop must commend himself and feel himself commended ‘to the Lord and to the word of his grace, which is able to build up and to give the inheritance among all those who are sanctified' (Acts 20:32). Before becoming one who hands on the word, the Bishop, together with his priests and indeed like every member of the faithful, and like the Church herself, must be a hearer of the word. He should dwell ‘within' the word and allow himself to be protected and nourished by it, as if by a mother's womb".[265] To all my brother Bishops I recommend frequent personal reading and study of sacred Scripture, in imitation of Mary, Virgo Audiens and Queen of the Apostles.
To priests too, I would recall the words of Pope John Paul II, who in the Post-Synodal Apostolic Exhortation Pastores Dabo Vobis, stated that "the priest is first of all a minister of the word of God, consecrated and sent to announce the Good News of the Kingdom to all, calling every person to the obedience of faith and leading believers to an ever increasing knowledge of and communion in the mystery of God, as revealed and communicated to us in Christ. For this reason the priest himself ought first of all to develop a great personal familiarity with the word of God. Knowledge of its linguistic and exegetical aspects, though certainly necessary, is not enough. He needs to approach the word with a docile and prayerful heart so that it may deeply penetrate his thoughts and feelings and bring about a new outlook in him - ‘the mind of Christ' (1 Cor 2:16)".[266] Consequently, his words, his choices and his behaviour must increasingly become a reflection, proclamation and witness of the Gospel; "only if he ‘abides' in the word will the priest become a perfect disciple of the Lord. Only then then will he know the truth and be set truly free".[267]
In a word, the priestly vocation demands that one be consecrated "in the truth". Jesus states this clearly with regard to his disciples: "Sanctify them in the truth; your word is truth. As you have sent me into the world, so I have sent them into the world" (Jn 17:17-18). The disciples in a certain sense become "drawn into intimacy with God by being immersed in the word of God. God's word is, so to speak, the purifying bath, the creative power which changes them and makes them belong to God".[268] And since Christ himself is God's Word made flesh (Jn 1:14) - "the Truth" (Jn 14:6) - Jesus' prayer to the Father, "Sanctify them in the truth", means in the deepest sense: "Make them one with me, the Christ. Bind them to me. Draw them into me. For there is only one priest of the New Covenant, Jesus Christ himself".[269] Priests need to grow constantly in their awareness of this reality.
I would also like to speak of the place of God's word in the life of those called to the diaconate, not only as the final step towards the order of priesthood, but as a permanent service. The Directory for the Permanent Diaconate states that "the deacon's theological identity clearly provides the features of his specific spirituality, which is presented essentially as a spirituality of service. The model par excellence is Christ as servant, lived totally at the service of God, for the good of humanity".[270] From this perspective, one can see how, in the various dimensions of the diaconal ministry, a "characteristic element of diaconal spirituality is the word of God, of which the deacon is called to be an authoritative preacher, believing what he preaches, teaching what he believes, and living what he teaches".[271] Hence, I recommend that deacons nourish their lives by the faith-filled reading of sacred Scripture, accompanied by study and prayer. They should be introduced to "sacred Scripture and its correct interpretation; to the relationship between Scripture and Tradition; in particular to the use of Scripture in preaching, in catechesis and in pastoral activity in general".[272]
b) The word of God and candidates for Holy Orders
The Synod attributed particular importance to the decisive role that the word of God must play in the spiritual life of candidates for the ministerial priesthood: "Candidates for the priesthood must learn to love the word of God. Scripture should thus be the soul of their theological formation, and emphasis must be given to the indispensable interplay of exegesis, theology, spirituality and mission".[273] Those aspiring to the ministerial priesthood are called to a profound personal relationship with God's word, particularly in lectio divina, so that this relationship will in turn nurture their vocation: it is in the light and strength of God's word that one's specific vocation can be discerned and appreciated, loved and followed, and one's proper mission carried out, by nourishing the heart with thoughts of God, so that faith, as our response to the word, may become a new criterion for judging and evaluating persons and things, events and issues.[274]
Such attention to the prayerful reading of Scripture must not in any way lead to a dichotomy with regard to the exegetical studies which are a part of formation. The Synod recommended that seminarians be concretely helped to see the relationship between biblical studies and scriptural prayer. The study of Scripture ought to lead to an increased awareness of the mystery of divine revelation and foster an attitude of prayerful response to the Lord who speaks. Conversely, an authentic life of prayer cannot fail to nurture in the candidate's heart a desire for greater knowledge of the God who has revealed himself in his word as infinite love. Hence, great care should be taken to ensure that seminarians always cultivate this reciprocity between study and prayer in their lives. This end will be served if candidates are introduced to the study of Scripture through methods which favour this integral approach.
c) The word of God and the consecrated life
With regard to the consecrated life, the Synod first recalled that it "is born from hearing the word of God and embracing the Gospel as its rule of life".[275] A life devoted to following Christ in his chastity, poverty and obedience thus becomes "a living ‘exegesis' of God's word".[276] The Holy Spirit, in whom the Bible was written, is the same Spirit who illumines "the word of God with new light for the founders and foundresses. Every charism and every rule springs from it and seeks to be an expression of it",[277] thus opening up new pathways of Christian living marked by the radicalism of the Gospel.
Here I would mention that the great monastic tradition has always considered meditation on sacred Scripture to be an essential part of its specific spirituality, particularly in the form of lectio divina. Today too, both old and new expressions of special consecration are called to be genuine schools of the spiritual life, where the Scriptures can be read according to the Holy Spirit in the Church, for the benefit of the entire People of God. The Synod therefore recommended that communities of consecrated life always make provision for solid instruction in the faith-filled reading of the Bible.[278]
Once again I would like to echo the consideration and gratitude that the Synod expressed with regard to those forms of contemplative life whose specific charism is to devote a great part of their day to imitating the Mother of God, who diligently pondered the words and deeds of her Son (cf. Lk 2:19, 51), and Mary of Bethany, who sat at the Lord's feet and listened attentively to his words (cf. Lk 10:38). I think in particular of monks and cloistered nuns, who by virtue of their separation from the world are all the more closely united to Christ, the heart of the world. More than ever, the Church needs the witness of men and women resolved to "put nothing before the love of Christ".[279] The world today is often excessively caught up in outward activities and risks losing its bearings. Contemplative men and women, by their lives of prayer, attentive hearing and meditation on God's Word, remind us that man does not live by bread alone but by every word that comes from the mouth of God (cf. Mt 4:4). All the faithful, then, should be clearly conscious that this form of life "shows today's world what is most important, indeed, the one thing necessary: there is an ultimate reason which makes life worth living, and that is God and his inscrutable love".[280]
d) The word of God and the lay faithful
The Synod frequently spoke of the laity and thanked them for their generous activity in spreading the Gospel in the various settings of daily life, at work and in the schools, in the family and in education.[281] This responsibility, rooted in Baptism, needs to develop through an ever more conscious Christian way of life capable of "accounting for the hope" within us (cf. 1 Pet 3:15). In the Gospel of Matthew, Jesus points out that "the field is the world, and the good seed are the children of the Kingdom" (13:38). These words apply especially to the Christian laity, who live out their specific vocation to holiness by a life in the Spirit expressed "in a particular way by their engagement in temporal matters and by their participation in earthly activities".[282] The laity need to be trained to discern God's will through a familiarity with his word, read and studied in the Church under the guidance of her legitimate pastors. They can receive this training at the school of the great ecclesial spiritualities, all of which are grounded in sacred Scripture. Wherever possible, dioceses themselves should provide an opportunity for continuing formation to lay persons charged with particular ecclesial responsibilities.[283]
e) The word of God, marriage and the family
The Synod also felt the need to stress the relationship between the word of God, marriage and the Christian family. Indeed, "with the proclamation of the word of God, the Church reveals to Christian families their true identity, what it is and what it must be in accordance with the Lord's plan".[284] Consequently, it must never be forgotten that the word of God is at the very origin of marriage (cf. Gen 2:24) and that Jesus himself made marriage one of the institutions of his Kingdom (cf. Mt 19:4-8), elevating to the dignity of a sacrament what was inscribed in human nature from the beginning. "In the celebration of the sacrament, a man and a woman speak a prophetic word of reciprocal self-giving, that of being ‘one flesh', a sign of the mystery of the union of Christ with the Church (cf. Eph 5:31-32)".[285] Fidelity to God's word leads us to point out that nowadays this institution is in many ways under attack from the current mentality. In the face of widespread confusion in the sphere of affectivity, and the rise of ways of thinking which trivialize the human body and sexual differentiation, the word of God re-affirms the original goodness of the human being, created as man and woman and called to a love which is faithful, reciprocal and fruitful.
The great mystery of marriage is the source of the essential responsibility of parents towards their children. Part of authentic parenthood is to pass on and bear witness to the meaning of life in Christ: through their fidelity and the unity of family life, spouses are the first to proclaim God's word to their children. The ecclesial community must support and assist them in fostering family prayer, attentive hearing of the word of God, and knowledge of the Bible. To this end the Synod urged that every household have its Bible, to be kept in a worthy place and used for reading and prayer. Whatever help is needed in this regard can be provided by priests, deacons and a well-prepared laity. The Synod also recommended the formation of small communities of families, where common prayer and meditation on passages of Scripture can be cultivated.[286] Spouses should also remember that "the Word of God is a precious support amid the difficulties which arise in marriage and in family life".[287]
Here I would like to highlight the recommendations of the Synod concerning the role of women in relation to the word of God. Today, more than in the past, the "feminine genius",[288] to use the words of John Paul II, has contributed greatly to the understanding of Scripture and to the whole life of the Church, and this is now also the case with biblical studies. The Synod paid special attention to the indispensable role played by women in the family, education, catechesis and the communication of values. "They have an ability to lead people to hear God's word, to enjoy a personal relationship with God, and to show the meaning of forgiveness and of evangelical sharing".[289] They are likewise messengers of love, models of mercy and peacemakers; they communicate warmth and humanity in a world which all too often judges people according to the ruthless criteria of exploitation and profit.

Thirty-Second Sunday in Ordinary Time

In our Gospel this weekend, Jesus Christ explains that marriage is a earthly institution, that people marry here, but in Heaven it will not be so - they will be like the angels. Not a merely sentimental statement, Jesus is most likely referring to the fact that the angels exist to praise and worship our Heavenly Father, and they are not created through procreation. This helps us find 'ends' (the philosophical reason) of marriage, unititive and procreative, are for here, and helps us to understand why the Lord would call some men and women to celibacy: as a witness of the way we shall all live in heaven. As we look at the seven brothers in Maccabees, we hear of their faith in the Resurrection, knowing that to break the law to continue to live (at least for now) has eternal consequences. Let us live aware of heaven, and make our decisions in the light of eternity.

Thirty-First Sunday in Ordinary Time

Today, salvation has come to this house. Jesus speaks these words to Zacchaeus, the tax collector, a man who was looked down upon not only because of stature but by occupation. Yet, Jesus looks up at him, spotting him in the tree, and invites Himself to supper in his house. Zacchaeus makes a profession of conversion and reparation for past sins, and finds forgiveness and mercy from the Son of God.

Christ has invited Himself into our homes and lives, are we able to make the same profession of faith and repentance?

Thirtieth Sunday in Ordinary Time

"Lord, be merciful to me, a sinner." When we let the Lord in, when we admit who we are in light of His Holiness, we also begin to let Him work in our lives, justifying (making us right with God) us. He forgive our sins and makes us holy. When we are filled with pride, or when we act like salvation is a mere matter of being better than the other person, we fail to let God help us. This parable of the Pharisee and the Publican draws this out. Interestingly enough, consider the 'prayer' of the Pharisee - he spoke the prayer to himself. Certainly, he had a high opinion of himself! We do not need to be better than the other person, just better than we are!

Letter to Seminarians

Pope Benedict XVI has released a Letter to Seminarians.

LETTER OF HIS HOLINESS BENEDICT XVI
TO SEMINARIANS



Dear Seminarians,

When in December 1944 I was drafted for military service, the company commander asked each of us what we planned to do in the future. I answered that I wanted to become a Catholic priest. The lieutenant replied: “Then you ought to look for something else. In the new Germany priests are no longer needed”. I knew that this “new Germany” was already coming to an end, and that, after the enormous devastation which that madness had brought upon the country, priests would be needed more than ever. Today the situation is completely changed. In different ways, though, many people nowadays also think that the Catholic priesthood is not a “job” for the future, but one that belongs more to the past. You, dear friends, have decided to enter the seminary and to prepare for priestly ministry in the Catholic Church in spite of such opinions and objections. You have done a good thing. Because people will always have need of God, even in an age marked by technical mastery of the world and globalization: they will always need the God who has revealed himself in Jesus Christ, the God who gathers us together in the universal Church in order to learn with him and through him life’s true meaning and in order to uphold and apply the standards of true humanity. Where people no longer perceive God, life grows empty; nothing is ever enough. People then seek escape in euphoria and violence; these are the very things that increasingly threaten young people. God is alive. He has created every one of us and he knows us all. He is so great that he has time for the little things in our lives: “Every hair of your head is numbered”. God is alive, and he needs people to serve him and bring him to others. It does makes sense to become a priest: the world needs priests, pastors, today, tomorrow and always, until the end of time.

The seminary is a community journeying towards priestly ministry. I have said something very important here: one does not become a priest on one’s own. The “community of disciples” is essential, the fellowship of those who desire to serve the greater Church. In this letter I would like to point out – thinking back to my own time in the seminary – several elements which I consider important for these years of your journeying.

1. Anyone who wishes to become a priest must be first and foremost a “man of God”, to use the expression of Saint Paul (1 Tim 6:11). For us God is not some abstract hypothesis; he is not some stranger who left the scene after the “big bang”. God has revealed himself in Jesus Christ. In the face of Jesus Christ we see the face of God. In his words we hear God himself speaking to us. It follows that the most important thing in our path towards priesthood and during the whole of our priestly lives is our personal relationship with God in Jesus Christ. The priest is not the leader of a sort of association whose membership he tries to maintain and expand. He is God’s messenger to his people. He wants to lead them to God and in this way to foster authentic communion between all men and women. That is why it is so important, dear friends, that you learn to live in constant intimacy with God. When the Lord tells us to “pray constantly”, he is obviously not asking us to recite endless prayers, but urging us never to lose our inner closeness to God. Praying means growing in this intimacy. So it is important that our day should begin and end with prayer; that we listen to God as the Scriptures are read; that we share with him our desires and our hopes, our joys and our troubles, our failures and our thanks for all his blessings, and thus keep him ever before us as the point of reference for our lives. In this way we grow aware of our failings and learn to improve, but we also come to appreciate all the beauty and goodness which we daily take for granted and so we grow in gratitude. With gratitude comes joy for the fact that God is close to us and that we can serve him.

2. For us God is not simply Word. In the sacraments he gives himself to us in person, through physical realities. At the heart of our relationship with God and our way of life is the Eucharist. Celebrating it devoutly, and thus encountering Christ personally, should be the centre of all our days. In Saint Cyprian’s interpretation of the Gospel prayer, “Give us this day our daily bread”, he says among other things that “our” bread – the bread which we receive as Christians in the Church – is the Eucharistic Lord himself. In this petition of the Our Father, then, we pray that he may daily give us “our” bread; and that it may always nourish our lives; that the Risen Christ, who gives himself to us in the Eucharist, may truly shape the whole of our lives by the radiance of his divine love. The proper celebration of the Eucharist involves knowing, understanding and loving the Church’s liturgy in its concrete form. In the liturgy we pray with the faithful of every age – the past, the present and the future are joined in one great chorus of prayer. As I can state from personal experience, it is inspiring to learn how it all developed, what a great experience of faith is reflected in the structure of the Mass, and how it has been shaped by the prayer of many generations.

3. The sacrament of Penance is also important. It teaches me to see myself as God sees me, and it forces me to be honest with myself. It leads me to humility. The Curé of Ars once said: “You think it makes no sense to be absolved today, because you know that tomorrow you will commit the same sins over again. Yet,” he continues, “God instantly forgets tomorrow’s sins in order to give you his grace today.” Even when we have to struggle continually with the same failings, it is important to resist the coarsening of our souls and the indifference which would simply accept that this is the way we are. It is important to keep pressing forward, without scrupulosity, in the grateful awareness that God forgives us ever anew – yet also without the indifference that might lead us to abandon altogether the struggle for holiness and self-improvement. Moreover, by letting myself be forgiven, I learn to forgive others. In recognizing my own weakness, I grow more tolerant and understanding of the failings of my neighbour.

4. I urge you to retain an appreciation for popular piety, which is different in every culture yet always remains very similar, for the human heart is ultimately one and the same. Certainly, popular piety tends towards the irrational, and can at times be somewhat superficial. Yet it would be quite wrong to dismiss it. Through that piety, the faith has entered human hearts and become part of the common patrimony of sentiments and customs, shaping the life and emotions of the community. Popular piety is thus one of the Church’s great treasures. The faith has taken on flesh and blood. Certainly popular piety always needs to be purified and refocused, yet it is worthy of our love and it truly makes us into the “People of God”.

5. Above all, your time in the seminary is also a time of study. The Christian faith has an essentially rational and intellectual dimension. Were it to lack that dimension, it would not be itself. Paul speaks of a “standard of teaching” to which we were entrusted in Baptism (Rom 6:17). All of you know the words of Saint Peter which the medieval theologians saw as the justification for a rational and scientific theology: “Always be ready to make your defence to anyone who demands from you an ‘accounting’ (logos) for the hope that is in you” (1 Pet 3:15). Learning how to make such a defence is one of the primary responsibilities of your years in the seminary. I can only plead with you: Be committed to your studies! Take advantage of your years of study! You will not regret it. Certainly, the subjects which you are studying can often seem far removed from the practice of the Christian life and the pastoral ministry. Yet it is completely mistaken to start questioning their practical value by asking: Will this be helpful to me in the future? Will it be practically or pastorally useful? The point is not simply to learn evidently useful things, but to understand and appreciate the internal structure of the faith as a whole, so that it can become a response to people’s questions, which on the surface change from one generation to another yet ultimately remain the same. For this reason it is important to move beyond the changing questions of the moment in order to grasp the real questions, and so to understand how the answers are real answers. It is important to have a thorough knowledge of sacred Scripture as a whole, in its unity as the Old and the New Testaments: the shaping of texts, their literary characteristics, the process by which they came to form the canon of sacred books, their dynamic inner unity, a unity which may not be immediately apparent but which in fact gives the individual texts their full meaning. It is important to be familiar with the Fathers and the great Councils in which the Church appropriated, through faith-filled reflection, the essential statements of Scripture. I could easily go on. What we call dogmatic theology is the understanding of the individual contents of the faith in their unity, indeed, in their ultimate simplicity: each single element is, in the end, only an unfolding of our faith in the one God who has revealed himself to us and continues to do so. I do not need to point out the importance of knowing the essential issues of moral theology and Catholic social teaching. The importance nowadays of ecumenical theology, and of a knowledge of the different Christian communities, is obvious; as is the need for a basic introduction to the great religions, to say nothing of philosophy: the understanding of that human process of questioning and searching to which faith seeks to respond. But you should also learn to understand and – dare I say it – to love canon law, appreciating how necessary it is and valuing its practical applications: a society without law would be a society without rights. Law is the condition of love. I will not go on with this list, but I simply say once more: love the study of theology and carry it out in the clear realization that theology is anchored in the living community of the Church, which, with her authority, is not the antithesis of theological science but its presupposition. Cut off from the believing Church, theology would cease to be itself and instead it would become a medley of different disciplines lacking inner unity.

6. Your years in the seminary should also be a time of growth towards human maturity. It is important for the priest, who is called to accompany others through the journey of life up to the threshold of death, to have the right balance of heart and mind, reason and feeling, body and soul, and to be humanly integrated. To the theological virtues the Christian tradition has always joined the cardinal virtues derived from human experience and philosophy, and, more generally, from the sound ethical tradition of humanity. Paul makes this point this very clearly to the Philippians: “Finally, brothers, whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things” (4:8). This also involves the integration of sexuality into the whole personality. Sexuality is a gift of the Creator yet it is also a task which relates to a person’s growth towards human maturity. When it is not integrated within the person, sexuality becomes banal and destructive. Today we can see many examples of this in our society. Recently we have seen with great dismay that some priests disfigured their ministry by sexually abusing children and young people. Instead of guiding people to greater human maturity and setting them an example, their abusive behaviour caused great damage for which we feel profound shame and regret. As a result of all this, many people, perhaps even some of you, might ask whether it is good to become a priest; whether the choice of celibacy makes any sense as a truly human way of life. Yet even the most reprehensible abuse cannot discredit the priestly mission, which remains great and pure. Thank God, all of us know exemplary priests, men shaped by their faith, who bear witness that one can attain to an authentic, pure and mature humanity in this state and specifically in the life of celibacy. Admittedly, what has happened should make us all the more watchful and attentive, precisely in order to examine ourselves earnestly, before God, as we make our way towards priesthood, so as to understand whether this is his will for me. It is the responsibility of your confessor and your superiors to accompany you and help you along this path of discernment. It is an essential part of your journey to practise the fundamental human virtues, with your gaze fixed on the God who has revealed himself in Christ, and to let yourselves be purified by him ever anew.

7. The origins of a priestly vocation are nowadays more varied and disparate than in the past. Today the decision to become a priest often takes shape after one has already entered upon a secular profession. Often it grows within the Communities, particularly within the Movements, which favour a communal encounter with Christ and his Church, spiritual experiences and joy in the service of the faith. It also matures in very personal encounters with the nobility and the wretchedness of human existence. As a result, candidates for the priesthood often live on very different spiritual continents. It can be difficult to recognize the common elements of one’s future mandate and its spiritual path. For this very reason, the seminary is important as a community which advances above and beyond differences of spirituality. The Movements are a magnificent thing. You know how much I esteem them and love them as a gift of the Holy Spirit to the Church. Yet they must be evaluated by their openness to what is truly Catholic, to the life of the whole Church of Christ, which for all her variety still remains one. The seminary is a time when you learn with one another and from one another. In community life, which can at times be difficult, you should learn generosity and tolerance, not only bearing with, but also enriching one another, so that each of you will be able to contribute his own gifts to the whole, even as all serve the same Church, the same Lord. This school of tolerance, indeed, of mutual acceptance and mutual understanding in the unity of Christ’s Body, is an important part of your years in the seminary.

Dear seminarians, with these few lines I have wanted to let you know how often I think of you, especially in these difficult times, and how close I am to you in prayer. Please pray for me, that I may exercise my ministry well, as long as the Lord may wish. I entrust your journey of preparation for priesthood to the maternal protection of Mary Most Holy, whose home was a school of goodness and of grace. May Almighty God bless you all, the Father, the Son and the Holy Spirit.

From the Vatican, 18 October 2010, the Feast of Saint Luke the Evangelist.



Yours devotedly in the Lord,
BENEDICTUS PP. XVI



© Copyright 2010 - Libreria Editrice Vaticana

Twenty-Ninth Sunday in Ordinary Time

Pray always, without growing weary, Jesus tells us. Our prayers are heard, though they may not always be answered in the manner we would like, or we might recognize. But the Lord does answer our prayers, giving us what is right and just. If the unjust judge, who cares neither what people nor God think, can give justice, the Lord who loves us will grant justice to those who ask. But the last question is haunting - will the Son of Man return to find faith among His people.