I doubt I'll be blogging again 'til next week, so I want to wish all who stop by here a very blessed and joyous celebration of Christ's Nativity!
One of this blog's beats used to be the weekly papal general audience. I've dropped that ball for a while now, but I have them all bookmarked and will be getting around to them soon, I hope. In the meantime, here is the general audience address Pope Benedict delivered this past Wednesday, in anticipation of Christ Mass.
Excerpt:
The Cardinal Van Thuan Observatory is a vital information center on the Church's social doctrine. Here they have compiled Pope every address Pope Benedict gave in 2006 on the family.
Bookmark. Enjoy.
My Dear Brothers and Sisters in Christ:
On every great feast day and on almost every Sunday of the year, the song of the Christmas angels echoes down the ages in the Church’s sacred liturgy. As we celebrate the almost incomprehensible mystery of the Incarnation of God, this greeting takes on special meaning.
"Peace" is the message of Jesus Christ -- from his Birth to His Resurrection. Yet, we know that the peace of Christ is not "given as the world gives peace." First and foremost, the peace of Christmas is a peace that comes from reconciliation. Today, the lost are invited home. The alienated are welcomed. And sinners are offered the grace of communion with the God who loves them beyond all telling.
This same grace that restores the longed-for union of God and mankind, also empowers each of us to live in harmony with our brothers and sisters. The Christ Child comes with peace for the whole world. While we know that war, violence and hatred are all too common in our world, our communities and even our families, Christmas peace is still possible -- one heart at a time.
As we celebrate this holy season, I pray that each of us may enjoy the warm community of family and friends -- glorifying God for the gift of His Son, the Prince of Peace.
Bishop Daniel R. Jenky, CSC
Witness my son's love/terror relationship with my brother's pugle, Diego. You can catch a glimpse of both mama and papa in the picture.
And here's another one that pretty much tells you all you need to know about Diego:
Unfortunately, that circle is a noose.
40 years ago, a bunch of French Marxists set out to "deconstruct" Western Culture. They planned to unseat the capitalist patriarchy and set up a Marxist Utopia.
Fortunately, they lost. Champions of freedom stampeded Marxism globally. Now, the only place you'll find post-modern theory is on the op-ed pages of major newspapers and university liberal arts departments.
Unfortunately, the Marxists happened to be right in that unbridled Capitalism was fundamentally unjust and would itself destroy society.
History, being the ironic S.O.B. that it is, Capitalists are accomplishing the consumerization of the world by co-opting post-modern theory not for Marxism, but for marketing.
Oh, and while we're at it, economists are scientizing hedonism. Their sort-of good intentions will lead mostly to large-scale suffering.
Just a little pre-Christmas doom and gloom for you.
or "Gaming the system with Catholicism."
One of the great things about celebrating Christmas starting on Christmas Day instead of for the 2 months leading up to it is walking into Menards on the 19th and walking out with a six foot tree for three bucks.
Take that, Amy!
Back in August, I took issue with two columns from Rabbi Shmuley Boteach. I think it only fair, then, that I point out one where I wholeheartedly agree with him.
Here are Rabbi Boteach's 5 reasons for marrying young. Somebody really ought to write a book on this subject.
I'm a Lamborghini Murcielago!
You're not subtle, but you don't want to be. Fast, loud, and dramatic, you want people to notice you, and then get out of the way. In a world full of sheep, you're a raging bull.
Take the Which Sports Car Are You? quiz.
Many in Catholic Blogland (myself included) have noted that Pope Benedict loves to speak "off the cuff" either by departing from his prepared texts or (when he has the opportunity) by opening the floor up to questions. The quality of these impromptu remarks reveals a lot about not only the Holy Father's vast breadth and depth of knowledge, but also (especially in the Q and A sessions) his pastoral concern for those entrusted to him.
One such instance occurred this summer when Pope Benedict met with the priests of the diocese of Albano while vacationing nearby. He took questions from the priests, and the Vatican was kind enough to release the texts of his responses. Zenit has published these questions and answers on their website.
Question 1: On problems of priestly life
Question 2: On integrated pastoral care
Question 3: On the liturgy
Question 4: On the family
Question 5: On youth
Meanwhile, Kevin Drum approvingly quotes some guy who pretends none of the criticism against Obama is substantive.
Quoth some guy:
How dare anybody attack the man hailed as the centrist, fresh face of the Democrat party simply because he's demonstrably stale and radically left? Drum et al can't have it both ways. Is he the centrist saviour sent to unite left and right or is he the San Francisco liberal from Hawaii via Indonesia and Harvard whose voting record hangs on the refrigerator doors of NARAL and the ACLU?
The point is not simply that Obama is a far-left liberal. The point is that policy-wise, Obama is indistinguishable from Ted Kennedy, yet he is hailed as a centrist simply because he stood on a national platform and said blue-staters "worship an Awesome God." The Obama as centrist "meme" (as the kids say) is being replicated to death and it is simply not true.
Back to some guy:
Dear sir, the smear-job is nowhere close to even starting. I don't say that to defend slash and burn politics, but merely to point out the obvious. If there were a smear campaign were going on, "Tony Rezko" would be a household name.
The slime machine, however, has not kicked in. What is happening is that those of us who are not enchanted by Obama and his compelling story are taking an objective look at who Obama actually is and are uniformly unimpressed. I'll grant that the Kudlows and Barnes (and even the beloved Noonans) of the world aren't exactly objective, but you don't need to sling any mud to point out the large gap between who Obama is and who his cheerleaders want us to think that he is.
Firm contracted to build border fence busted for hiring illegal immigrants.
More proof that nobody actually responsible for border control takes it seriously.
“Al Qaeda, they have both,” [incoming House Intelligence Chair Sylvestre] Reyes said. “You’re talking about predominately?”
“Sure,” I said, not knowing what else to say.
“Predominantly — probably Shiite,” he ventured...
And Hezbollah? I asked him. What are they?
“Hezbollah. Uh, Hezbollah...”
He laughed again, shifting in his seat.
“Why do you ask me these questions at five o’clock? Can I answer in Spanish? Do you speak Spanish?”
That's where I'll be for the next couple of days for a conference. I'm hopping on a plane in a couple of hours and will be back on Thursday. I don't know if I'll be blogging, so prepare yourselves to do without the daily updates to which you've grown accustomed.
The outcome was never in doubt, but congratulations anyway to Troy Smith for winning the Heisman Trophy!
GO BUCKS!
Last week's Thursday night basketball went much better. Hey, no dry-heaving is a good start, but I felt noticeably more energetic from beginning to end. Woot! (as the kids say)
Please forgive me a spat of technophobia as I note with fear, loathing and stomach-churning horror that Google, Intel, BP (?), Wal-Mart (!!!) and Pitney Bowes are all salivating at the opportunity to get in on the barely-nascent medical records market.
Yes, that's what we need, Google, archiver of all every search request you perform, getting their hands anywhere near medical data.
My heart... my heart....
The Economist has analysis of recent "values" debates in various European countries. Missing from their analysis is any mention of Pope Benedict XVI and his ongoing efforts to restore Christian values to the center of Europe's identity.
is stepping on a basketball court for th first time in 5-6 years and discovering just how fat and slow you've become.
And so begins the Papa-Lu Get Into Decent Shape Challenge. There's no target amount of weight to lose and no physical goal to achieve other than keeping up with my boys at the park next summer.
Well, that and being able to play ball for more than, say, 20 minutes of full court play before dry heaving.
In the context of an analysis of Pope Benedict's visit to Turkey, the Economist goes into some of the tensions the Patriarch of Constantinople deals with. I have to say, I haven't seen many of these issues covered prominently anywhere else (though I guess there's not a huge demand for coverage of Orthodox controversies).
Perhaps the wariest observers are the Russian authorities, both lay and clerical. As the pope has quickly found, his declared wish for rapprochement with Orthodox Christians has opened up an old fault-line in the Orthodox world between the Russians, who see themselves as top Orthodox dogs by virtue of numbers and geopolitical power, and the Istanbul patriarchate, which enjoys an historic “primacy of honour” among Orthodox sees.
In September, when senior bishops of the Roman Catholic and Orthodox world held their first formal encounter for many years, the Catholics were embarrassed to find themselves witnessing a big Greco-Russian squabble, laced with intricate arguments over the meaning of decisions taken 1,500 years ago. In a world where politics and religion inexorably overlap, such matters affect diplomacy too.
Take the thorny issue over whether the Istanbul bishop may style himself “ecumenical” or universal patriarch. The Turkish state says no: his followers, including an influential lobby of Greek-Americans, say yes. A fresh spat broke out only this week when the Turkish authorities declared that the patriarchate's security badges for the papal visit were invalid because they employed the E-word. Officials in Ankara admit that they are under pressure from Russia on this issue of Christian nomenclature. The message from Moscow is that Turkey's present policy suits them just fine. Pity the pope as he tiptoes around this many-cornered fight.
Father Z has an interesting take on yesterday''s homily by Bartholomew I blogged below.
Here are the Holy Fathers Prayer Intentions for December
General prayer intention: That Christ, meek and humble of heart, may inspire those responsible for nations to use power wisely and responsibly.
Mission intention: That in every part of the world missionaries may live out their vocation with joy and enthusiasm, faithfully following in Christ's footsteps.
The next few posts will be the texts of some of the various addresses by Pope Benedict XVI as well as Patriarch Bartholomew I during the pope's visit to Turkey.
In addition here is a link of some pictures from the celebration of the ancient Orthodox liturgy for the feast of St. Andrew early yesterday.
All this and lots more from the website of the Ecumenical Patriarchate and from Zenit news service
Dear Brothers and Sisters,
In this Eucharistic celebration we praise the Lord for Mary's divine motherhood, a mystery solemnly confessed and proclaimed in Ephesus at the Ecumenical Council of 431. To this place, so dear to the Christian community, my venerable predecessors the Servants of God Paul VI and John Paul II came as pilgrims; the latter visited this Shrine on 30 November 1979, just over a year after the beginning of his Pontificate. Another of my Predecessors was in this country not as Pope, but as the Papal Representative, from January 1935 to December 1944, Blessed John XXIII, Angelo Roncalli, whose memory still enkindles great devotion and affection. He very much esteemed and admired the Turkish people. Here I would like to quote an entry in his Journal of a Soul: "I love the Turks; I appreciate the natural qualities of these people who have their own place reserved in the march of civilization" (pp. 233-4). He also left to the Church and the world the legacy of his Christian optimism, rooted in deep faith and constant union with God. In that same spirit, I turn to this nation and, in a special way, to the "little flock" of Christ living in its midst, in order to offer a word of encouragement and to manifest the affection of the whole Church. With great love I greet all of you here present, the faithful of Izmir, Mersin, Iskenderun and Antakia, and others from different parts of the world, as well as those who could not take part in this celebration but are spiritually united with us. I greet in particular Archbishop Ruggero Franceschini of Izmir, Archbishop Giuseppe Bernardini, Archbishop emeritus of Izmir, Bishop Luigi Padovese, the priests and the religious. Thank you for your presence, your witness and your service to the Church in this blessed land where, at its very beginnings, the Christian community experienced great growth, a fact reflected in the numerous pilgrimages made to Turkey to this day.
Mother of God -- Mother of the Church
We have listened to a passage from Saint John's Gospel which invites us to contemplate the moment of the Redemption when Mary, united to her Son in the offering of his sacrifice, extended her motherhood to all men and women, and in particular to the disciples of Jesus. A privileged witness to that event was the author of the Fourth Gospel, John, the only one of the Apostles to remain at Golgotha with the Mother of Jesus and the other women. Mary's motherhood, which began with her fiat in Nazareth, is fulfilled at the foot of the Cross. Although it is true -- as Saint Anselm says -- that "from the moment of her fiat Mary began to carry all of us in her womb", the maternal vocation and mission of the Virgin towards those who believe in Christ actually began when Jesus said to her: "Woman, behold your son!" (Jn 19:26). Looking down from the Cross at his Mother and the beloved disciple by her side, the dying Christ recognized the first fruits of the family which he had come to form in the world, the beginning of the Church and the new humanity. For this reason, he addressed Mary as "Woman", not as "Mother", the term which he was to use in entrusting her to his disciple: "Behold your Mother!" (Jn 19:27). The Son of God thus fulfilled his mission: born of the Virgin in order to share our human condition in everything but sin, at his return to the Father he left behind in the world the sacrament of the unity of the human race (cf. "Lumen Gentium," 1): the family "brought into unity from the unity of the Father and the Son and the Holy Spirit" (Saint Cyprian, "De Orat. Dom.," 23: PL 4, 536), at whose heart is this new bond between the Mother and the disciple. Mary's divine motherhood and her ecclesial motherhood are thus inseparably united.
Mother of God -- Mother of Unity
The first reading presented what could be called the "Gospel" of the Apostle of the Gentiles: all men and women, including the pagans, are called in Christ to share fully in the mystery of salvation. The text also contains the expression that I have chosen as the motto for my Apostolic Journey: "He, Christ, is our peace" (Eph 2:14). Inspired by the Holy Spirit, Paul tells us that Jesus Christ has not only brought us peace, but that he is our peace. And he justifies this statement by referring to the mystery of the Cross: by shedding "his blood", by offering in sacrifice "his flesh", Jesus destroyed hostility "in himself" and created "in himself one new man in place of the two" (Eph 2:14-16). The Apostle explains how, in a truly unforeseen way, messianic peace has now come about in Christ's own person and his saving mystery. He explains it by writing, during his imprisonment, to the Christian community which lived here, in Ephesus: "to the saints who are in Ephesus and are faithful in Christ Jesus" (Eph 1:1), as he says in the salutation of the Letter. The Apostle wishes them "grace and peace from God our Father and the Lord Jesus Christ" (Eph 1:2). Grace is the power that transforms man and the world; peace is the mature fruit of this transformation. Christ is grace; Christ is peace. Paul knows that he has been sent to proclaim a "mystery", a divine plan that only in the fullness of time has been carried out and revealed in Christ: namely, that "the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the Gospel" (Eph 3:6). This mystery is accomplished, in salvation history, in the Church, the new People in which, now that the old dividing wall has been broken down, Jews and pagans find themselves united. Like Christ himself, the Church is not only the instrument of unity, but also its efficacious sign. And the Virgin Mary, the Mother of Christ and of the Church, is the Mother of that mystery of unity which Christ and the Church inseparably signify and build up, in the world and throughout history.
Let us implore peace for Jerusalem and the whole world
The Apostle of the Gentiles says that Christ "has made us both one" (Eph 2:14): these words properly refer to the relationship between Jews and Gentiles in the mystery of eternal salvation, yet they can also extend, by analogy, to the relationship between the peoples and civilizations present in the world. Christ "came to proclaim peace" (Eph 2:17), not only between Jews and non-Jews, but between all nations, since all have their origin in the same God, the one Creator and Lord of the universe. Strengthened by God's word, from here in Ephesus, a city blessed by the presence of Mary Most Holy -- who we know is loved and venerated also by Muslims -- let us lift up to the Lord a special prayer for peace between peoples. From this edge of the Anatolian peninsula, a natural bridge between continents, let us implore peace and reconciliation, above all for those dwelling in the Land called "Holy" and considered as such by Christians, Jews and Muslims alike: it is the land of Abraham, Isaac and Jacob, destined to be the home of a people that would become a blessing for all the nations (cf. Gen 12:1-3). Peace for all of humanity! May Isaiah's prophecy soon be fulfilled: "They shall beat their swords into ploughshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more" (Is 2:4). We all need this universal peace; and the Church is called to be not only the prophetic herald, but even more, the "sign and instrument" of this peace. Against the backdrop of universal peace, the yearning for full communion and concord between all Christians becomes even more profound and intense. Present at today's celebration are Catholic faithful of various rites, and this is a reason for joyful praise of God. These rites, when they converge in unity and common witness, are an expression of that marvelous variety which adorns the Bride of Christ. In this regard, the unity of the Ordinaries of the Episcopal Conference in fellowship and the sharing of pastoral efforts must set an example.
Magnificat
In today's liturgy we have repeated, as the refrain of the Responsorial Psalm, the song of praise proclaimed by the Virgin of Nazareth on meeting her elderly kinswoman Elizabeth (cf. Lk 1:39). Our hearts too were consoled by the words of the Psalmist: "steadfast love and faithfulness will meet, righteousness and peace will kiss" (Ps 85:10). Dear brothers and sisters, in this visit I have wanted to convey my personal love and spiritual closeness, together with that of the universal Church, to the Christian community here in Turkey, a small minority which faces many challenges and difficulties daily. With firm trust let us sing, together with Mary, a magnificat of praise and thanksgiving to God who has looked with favor upon the lowliness of his servant (cf. Lk 1:48). Let us sing joyfully, even when we are tested by difficulties and dangers, as we have learned from the fine witness given by the Roman priest Don Andrea Santoro, whom I am pleased to recall in this celebration. Mary teaches us that the source of our joy and our one sure support is Christ, and she repeats his words: "Do not be afraid" (Mk 6:50), "I am with you" (Mt 28:20). Mary, Mother of the Church, accompany us always on our way! Holy Mary, Mother of God, pray for us! "Aziz Meryem Mesih'in Annesi bizim için Dua et." Amen.
This Divine Liturgy celebrated on the Feast of Saint Andrew the Apostle, Patron Saint of the Church of Constantinople, brings us back to the early Church, to the age of the Apostles. The Gospels of Mark and Matthew relate how Jesus called the two brothers, Simon, whom Jesus calls Cephas or Peter, and Andrew: “Follow me, and I will make you fishers of men” (Mt 4:19, Mk 1:17). The Fourth Gospel also presents Andrew as the first to be called, “ho protoklitos”, as he is known in the Byzantine tradition. It is Andrew who then brings his brother Simon to Jesus (cf. Jn 1:40f.).
Today, in this Patriarchal Church of Saint George, we are able to experience once again the communion and call of the two brothers, Simon Peter and Andrew, in the meeting of the Successor of Peter and his Brother in the episcopal ministry, the head of this Church traditionally founded by the Apostle Andrew. Our fraternal encounter highlights the special relationship uniting the Churches of Rome and Constantinople as Sister Churches.
With heartfelt joy we thank God for granting new vitality to the relationship that has developed since the memorable meeting in Jerusalem in December 1964 between our predecessors, Pope Paul VI and Patriarch Athenagoras. Their exchange of letters, published in the volume entitled Tomos Agapis, testifies to the depth of the bonds that grew between them, bonds mirrored in the relationship between the Sister Churches of Rome and Constantinople.
On 7 December 1965, the eve of the final session of the Second Vatican Council, our venerable predecessors took a unique and unforgettable step in the Patriarchal Church of Saint George and the Basilica of Saint Peter in the Vatican respectively: they removed from the memory of the Church the tragic excommunications of 1054. In this way they confirmed a decisive shift in our relationship. Since then, many other important steps have been taken along the path of mutual rapprochement. I recall in particular the visit of my predecessor, Pope John Paul II, to Constantinople in 1979, and the visits to Rome of the Ecumenical Patriarch Bartholomew I.
In that same spirit, my presence here today is meant to renew our commitment to advancing along the road towards the re-establishment – by God’s grace – of full communion between the Church of Rome and the Church of Constantinople. I can assure you that the Catholic Church is willing to do everything possible to overcome obstacles and to seek, together with our Orthodox brothers and sisters, ever more effective means of pastoral cooperation to this end.
The two brothers, Simon, called Peter, and Andrew, were fishermen whom Jesus called to become fishers of men. The Risen Lord, before his Ascension, sent them out together with the other Apostles with the mission of making all nations his disciples, baptizing them and proclaiming his teachings (cf. Mt 28:19ff.; Lk 24:47; Acts 1:8).
This charge left us by the holy brothers Peter and Andrew is far from finished. On the contrary, today it is even more urgent and necessary. For it looks not only to those cultures which have been touched only marginally by the Gospel message, but also to long-established European cultures deeply grounded in the Christian tradition. The process of secularization has weakened the hold of that tradition; indeed, it is being called into question, and even rejected. In the face of this reality, we are called, together with all other Christian communities, to renew Europe’s awareness of its Christian roots, traditions and values, giving them new vitality.
Our efforts to build closer ties between the Catholic Church and the Orthodox Churches are a part of this missionary task. The divisions which exist among Christians are a scandal to the world and an obstacle to the proclamation of the Gospel. On the eve of his passion and death, the Lord, surrounded by his disciples, prayed fervently that all may be one, so that the world may believe (cf. Jn 17:21). It is only through brotherly communion between Christians and through their mutual love that the message of God’s love for each and every man and woman will become credible. Anyone who casts a realistic glance on the Christian world today will see the urgency of this witness.
Simon Peter and Andrew were called together to become fishers of men. This same task, however, took on a different form for each of the brothers. Simon, notwithstanding his human weakness, was called “Peter”, the “rock” on which the Church was to be built; to him in a particular way were entrusted the keys of the Kingdom of Heaven (cf. Mt 16:18). His journey would take him from Jerusalem to Antioch, and from Antioch to Rome, so that in that City he might exercise a universal responsibility. The issue of the universal service of Peter and his Successors has unfortunately given rise to our differences of opinion, which we hope to overcome, thanks also to the theological dialogue which has been recently resumed.
My venerable predecessor, the Servant of God Pope John Paul II, spoke of the mercy that characterizes Peter’s service of unity, a mercy which Peter himself was the first to experience (Encyclical Ut Unum Sint, 91). It is on this basis that Pope John Paul extended an invitation to enter into a fraternal dialogue aimed at identifying ways in which the Petrine ministry might be exercised today, while respecting its nature and essence, so as to “accomplish a service of love recognized by all concerned” (ibid., 95). It is my desire today to recall and renew this invitation.
Andrew, the brother of Simon Peter, received another task from the Lord, one which his very name suggests. As one who spoke the Greek language, he became – together with Philip – the Apostle of the encounter with the Greeks who came to Jesus (cf. Jn 12:20ff.). Tradition tells us that he was a missionary not only in Asia Minor and the territories south of the Black Sea, that is, in this very region, but also in Greece, where he suffered martyrdom.
The Apostle Andrew, therefore, represents the meeting between early Christianity and Greek culture. This encounter, particularly in Asia Minor, became possible thanks especially to the great Cappadocian Fathers, who enriched the liturgy, theology and spirituality of both the Eastern and the Western Churches. The Christian message, like the grain of wheat (cf. Jn 12:24), fell on this land and bore much fruit. We must be profoundly grateful for the heritage that emerged from the fruitful encounter between the Christian message and Hellenic culture. It has had an enduring impact on the Churches of East and West. The Greek Fathers have left us a store of treasure from which the Church continues to draw riches old and new (cf. Mt 13:52).
The lesson of the grain of wheat that dies in order to bear fruit also has a parallel in the life of Saint Andrew. Tradition tells us that he followed the fate of his Lord and Master, ending his days in Patras, Greece. Like Peter, he endured martyrdom on a cross, the diagonal cross that we venerate today as the cross of Saint Andrew. From his example we learn that the path of each single Christian, like that of the Church as a whole, leads to new life, to eternal life, through the imitation of Christ and the experience of his cross.
In the course of history, both the Church of Rome and the Church of Constantinople have often experienced the lesson of the grain of wheat. Together we venerate many of the same martyrs whose blood, in the celebrated words of Tertullian, became the seed of new Christians (Apologeticum, 50, 13). With them, we share the same hope that impels the Church to “press forward, like a stranger in a foreign land, amid the persecutions of the world and the consolations of God” (Lumen Gentium, 8, cf. Saint Augustine, De Civ. Dei, XVIII, 51, 2). For its part, the century that has just ended also saw courageous witnesses to the faith, in both East and West. Even now, there are many such witnesses in different parts of the world. We remember them in our prayer and, in whatever way we can, we offer them our support, as we urge all world leaders to respect religious freedom as a fundamental human right.
The Divine Liturgy in which we have participated was celebrated according to the rite of Saint John Chrysostom. The cross and resurrection of Jesus Christ have been made mystically present. For us Christians this is a source and sign of constantly renewed hope. We find that hope beautifully expressed in the ancient text known as the Passion of Saint Andrew: “I greet you, O Cross, consecrated by the Body of Christ and adorned by His limbs as by precious pearls … May the faithful know your joy, and the gifts you hold in store …”.
This faith in the redeeming death of Jesus on the cross, and this hope which the Risen Christ offers to the whole human family, are shared by all of us, Orthodox and Catholics alike. May our daily prayer and activity be inspired by a fervent desire not only to be present at the Divine Liturgy, but to be able to celebrate it together, to take part in the one table of the Lord, sharing the same bread and the same chalice. May our encounter today serve as an impetus and joyful anticipation of the gift of full communion. And may the Spirit of God accompany us on our journey!
With the grace of God, Your Holiness, we have been blessed to enter the joy of the Kingdom, to "see the true light and receive the heavenly Spirit." Every celebration of the Divine Liturgy is a powerful and inspiring con-celebration of heaven and of history. Every Divine Liturgy is both an anamnesis of the past and an anticipation of the Kingdom. We are convinced that during this Divine Liturgy, we have once again been transferred spiritually in three directions: toward the kingdom of heaven where the angels celebrate; toward the celebration of the liturgy through the centuries; and toward the heavenly kingdom to come.
This overwhelming continuity with heaven as well as with history means that the Orthodox liturgy is the mystical experience and profound conviction that "Christ is and ever shall be in our midst!" For in Christ, there is a deep connection between past, present, and future. In this way, the liturgy is more than merely the recollection of Christ's words and acts. It is the realization of the very presence of Christ Himself, who has promised to be wherever two or three are gathered in His name.
At the same time, we recognize that the rule of prayer is the rule of faith (lex orandi lex credendi), that the doctrines of the Person of Christ and of the Holy Trinity have left an indelible mark on the liturgy, which comprises one of the undefined doctrines, "revealed to us in mystery," of which St. Basil the Great so eloquently spoke. This is why, in liturgy, we are reminded of the need to reach unity in faith as well as in prayer. Therefore, we kneel in humility and repentance before the living God and our Lord Jesus Christ, whose precious Name we bear and yet at the same time whose seamless garment we have divided. We confess in sorrow that we are not yet able to celebrate the holy sacraments in unity. And we pray that the day may come when this sacramental unity will be realized in its fullness.
And yet, Your Holiness and beloved brother in Christ, this con-celebration of heaven and earth, of history and time, brings us closer to each other today through the blessing of the presence, together with all the saints, of the predecessors of our Modesty, namely St. Gregory the Theologian and St. John Chrysostom. We are honored to venerate the relics of these two spiritual giants after the solemn restoration of their sacred relics in this holy church two years ago when they were graciously returned to us by the venerable Pope John Paul II. Just as, at that time, during our Thronal Feast, we welcomed and placed their saintly relics on the Patriarchal Throne, chanting "Behold your throne!", so today we gather in their living presence and eternal memory as we celebrate the Liturgy named in honor of St. John Chrysostom.
Thus our worship coincides with the same joyous worship in heaven and throughout history. Indeed, as St. John Chrysostom himself affirms: "Those in heaven and those on earth form a single festival, a shared thanksgiving, one choir" (PG 56.97). Heaven and earth offer one prayer, one feast, one doxology. The Divine Liturgy is at once the heavenly kingdom and our home, "a new heaven and a new earth" (Rev. 21.1), the ground and center where all things find their true meaning. The Liturgy teaches us to broaden our horizon and vision, to speak the language of love and communion, but also to learn that we must be with one another in spite of our differences and even divisions. In its spacious embrace, it includes the whole world, the communion of saints, and all of God's creation. The entire universe becomes "a cosmic liturgy", to recall the teaching of St. Maximus the Confessor. This kind of Liturgy can never grow old or outdated.
The only appropriate response to this showering of divine benefits and compassionate mercy is gratitude (eucharistia). Indeed, thanksgiving and glory are the only fitting response of human beings to their Creator. For to Him belong all glory, honor, and worship: Father, Son, and Holy Spirit; now and always, and to the ages of ages. Amen.
Truly, particular and wholehearted gratitude fills our hearts toward the loving God, for today, on the festive commemoration of the Apostle founder and protector of this Church, the Divine Liturgy is attended by His Holiness our brother and bishop of the elder Rome, Pope Benedict XVI, together with his honorable entourage. Once again, we gratefully greet this presence as a blessing from God, as an expression of brotherly love and honor toward our Church, and as evidence of our common desire to continue – in a spirit of love and faithfulness to the Gospel Truth and the common tradition of our Fathers – the unwavering journey toward the restoration of full communion among our Churches, which constitutes His divine will and command. May it be so.
“This is the day that the Lord has made, let us rejoice and be glad in it!”
(Ps 117:24)
This fraternal encounter which brings us together, Pope Benedict XVI of Rome and Ecumenical Patriarch Bartholomew I, is God’s work, and in a certain sense his gift. We give thanks to the Author of all that is good, who allows us once again, in prayer and in dialogue, to express the joy we feel as brothers and to renew our commitment to move towards full communion. This commitment comes from the Lord’s will and from our responsibility as Pastors in the Church of Christ. May our meeting be a sign and an encouragement to us to share the same sentiments and the same attitudes of fraternity, cooperation and communion in charity and truth. The Holy Spirit will help us to prepare the great day of the re-establishment of full unity, whenever and however God wills it. Then we shall truly be able to rejoice and be glad.
1. We have recalled with thankfulness the meetings of our venerable predecessors, blessed by the Lord, who showed the world the urgent need for unity and traced sure paths for attaining it, through dialogue, prayer and the daily life of the Church. Pope Paul VI and Patriarch Athenagoras I went as pilgrims to Jerusalem, to the very place where Jesus Christ died and rose again for the salvation of the world, and they also met again, here in the Phanar and in Rome. They left us a common declaration which retains all its value; it emphasizes that true dialogue in charity must sustain and inspire all relations between individuals and between Churches, that it “must be rooted in a total fidelity to the one Lord Jesus Christ and in mutual respect for their own traditions” (Tomos Agapis, 195). Nor have we forgotten the reciprocal visits of His Holiness Pope John Paul II and His Holiness Dimitrios I. It was during the visit of Pope John Paul II, his first ecumenical visit, that the creation of the Mixed Commission for theological dialogue between the Roman Catholic Church and the Orthodox Church was announced. This has brought together our Churches in the declared aim of re-establishing full communion.
As far as relations between the Church of Rome and the Church of Constantinople are concerned, we cannot fail to recall the solemn ecclesial act effacing the memory of the ancient anathemas which for centuries had a negative effect on our Churches. We have not yet drawn from this act all the positive consequences which can flow from it in our progress towards full unity, to which the mixed Commission is called to make an important contribution. We exhort our faithful to take an active part in this process, through prayer and through significant gestures.
2. At the time of the plenary session of the mixed Commission for theological dialogue, which was recently held in Belgrade through the generous hospitality of the Serbian Orthodox Church, we expressed our profound joy at the resumption of the theological dialogue. This had been interrupted for several years because of various difficulties, but now the Commission was able to work afresh in a spirit of friendship and cooperation. In treating the topic “Conciliarity and Authority in the Church” at local, regional and universal levels, the Commission undertook a phase of study on the ecclesiological and canonical consequences of the sacramental nature of the Church. This will permit us to address some of the principal questions that are still unresolved. We are committed to offer unceasing support, as in the past, to the work entrusted to this Commission and we accompany its members with our prayers.
3. As Pastors, we have first of all reflected on the mission to proclaim the Gospel in today’s world. This mission, “Go, make disciples of all nations” (Mt 28:19), is today more timely and necessary than ever, even in traditionally Christian countries. Moreover, we cannot ignore the increase of secularization, relativism, even nihilism, especially in the Western world. All this calls for a renewed and powerful proclamation of the Gospel, adapted to the cultures of our time. Our traditions represent for us a patrimony which must be continually shared, proposed, and interpreted anew. This is why we must strengthen our cooperation and our common witness before the world.
4. We have viewed positively the process that has led to the formation of the European Union. Those engaged in this great project shouldnot fail to take into consideration all aspects affecting the inalienable rights of the human person, especially religious freedom, a witness and guarantor of respect for all other freedoms. In every step towards unification, minorities must be protected, with their cultural traditions and the distinguishing features of their religion. In Europe, while remaining open to other religions and to their cultural contributions, we must unite our efforts to preserve Christian roots, traditions and values, to ensure respect for history, and thus to contribute to the European culture of the future and to the quality of human relations at every level. In this context, how could we not evoke the very ancient witnesses and the illustrious Christian heritage of the land in which our meeting is taking place, beginning with what the Acts of the Apostles tells us concerning the figure of Saint Paul, Apostle of the Gentiles? In this land, the Gospel message and the ancient cultural tradition met. This link, which has contributed so much to the Christian heritage that we share, remains timely and will bear more fruit in the future for evangelization and for our unity.
5. Our concern extends to those parts of today’s world where Christians live and to the difficulties they have to face, particularly poverty, wars and terrorism, but equally to various forms of exploitation of the poor, of migrants, women and children. We are called to work together to promote respect for the rights of every human being, created in the image and likeness of God, and to foster economic, social and cultural development. Our theological and ethical traditions can offer a solid basis for a united approach in preaching and action. Above all, we wish to affirm that killing innocent people in God’s name is an offence against him and against human dignity. We must all commit ourselves to the renewed service of humanity and the defence of human life, every human life.
We take profoundly to heart the cause of peace in the Middle East, where our Lord lived, suffered, died and rose again, and where a great multitude of our Christian brethren have lived for centuries. We fervently hope that peace will be re-established in that region, that respectful coexistence will be strengthened between the different peoples that live there, between the Churches and between the different religions found there. To this end, we encourage the establishment of closer relationships between Christians, and of an authentic and honest interreligious dialogue, with a view to combating every form of violence and discrimination.
6. At present, in the face of the great threats to the natural environment, we want to express our concern at the negative consequences for humanity and for the whole of creation which can result from economic and technological progress that does not know its limits. As religious leaders, we consider it one of our duties to encourage and to support all efforts made to protect God’s creation, and to bequeath to future generations a world in which they will be able to live.
7. Finally, our thoughts turn towards all of you, the faithful of our two Churches throughout the world, Bishops, priests, deacons, men and women religious, lay men and women engaged in ecclesial service, and all the baptized. In Christ we greet other Christians, assuring them of our prayers and our openness to dialogue and cooperation. In the words of the Apostle of the Gentiles, we greet all of you: “Grace to you and peace from God our Father and the Lord Jesus Christ” (2 Cor 1:2).
At the Phanar, 30 November 2006
Benedict XVI Bartholomew I
