POPE BENEDICT XVI FOR THE 45th WORLD DAY OF PRAYER FOR VOCATIONS

MESSAGE OF HIS HOLINESS
POPE BENEDICT XVI
FOR THE 45th WORLD DAY OF PRAYER FOR VOCATIONS

13 APRIL 2008 - FOURTH SUNDAY OF EASTER

Theme: “Vocations at the service of the Church on mission”



Dear brothers and sisters,

1. For the World Day of Prayer for Vocations, to be celebrated on 13 April 2008, I have chosen the theme: Vocations at the service of the Church on mission. The Risen Jesus gave to the Apostles this command: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Mt 28:19), assuring them: “I am with you always, to the close of the age” (Mt 28: 20). The Church is missionary in herself and in each one of her members. Through the sacraments of Baptism and Confirmation, every Christian is called to bear witness and to announce the Gospel, but this missionary dimension is associated in a special and intimate way with the priestly vocation. In the covenant with Israel, God entrusted to certain men, called by him and sent to the people in his name, a mission as prophets and priests. He did so, for example, with Moses: “Come, - God told him - I will send you to Pharaoh, that you may bring forth my people … out of Egypt …when you have brought forth the people out of Egypt, you will serve God upon this mountain” (Ex 3: 10 and 12). The same happened with the prophets.

2. The promises made to our fathers were fulfilled entirely in Jesus Christ. In this regard, the Second Vatican Council says: “The Son, therefore, came, sent by the Father. It was in him, before the foundation of the world, that the Father chose us and predestined us to become adopted sons … To carry out the will of the Father, Christ inaugurated the kingdom of heaven on earth and revealed to us the mystery of that kingdom. By his obedience he brought about redemption” (Dogmatic Constitution Lumen Gentium, 3). And Jesus already in his public life, while preaching in Galilee, chose some disciples to be his close collaborators in the messianic ministry. For example, on the occasion of the multiplication of the loaves, he said to the Apostles: “You give them something to eat” (Mt 14: 16), encouraging them to assume the needs of the crowds to whom he wished to offer nourishment, but also to reveal the food “which endures to eternal life” (Jn 6: 27). He was moved to compassion for the people, because while visiting cities and villages, he found the crowds weary and helpless, like sheep without a shepherd (cf. Mt 9: 36). From this gaze of love came the invitation to his disciples: “Pray therefore the Lord of the harvest to send out labourers into his harvest” (Mt 9: 38), and he sent the Twelve initially “to the lost sheep of the house of Israel” with precise instructions. If we pause to meditate on this passage of Matthew’s Gospel, commonly called the “missionary discourse”, we may take note of those aspects which distinguish the missionary activity of a Christian community, eager to remain faithful to the example and teaching of Jesus. To respond to the Lord’s call means facing in prudence and simplicity every danger and even persecutions, since “a disciple is not above his teacher, nor a servant above his master” (Mt 10: 24). Having become one with their Master, the disciples are no longer alone as they announce the Kingdom of heaven; Jesus himself is acting in them: “He who receives you receives me, and he who receives me receives him who sent me” (Mt 10: 40). Furthermore, as true witnesses, “clothed with power from on high” (Lk 24: 49), they preach “repentance and the forgiveness of sins” (Lk 24: 47) to all peoples.

3. Precisely because they have been sent by the Lord, the Twelve are called “Apostles”, destined to walk the roads of the world announcing the Gospel as witnesses to the death and resurrection of Christ. Saint Paul, writing to the Christians of Corinth, says: “We – the Apostles – preach Christ crucified” (1 Cor 1: 23). The Book of the Acts of the Apostles also assigns a very important role in this task of evangelization to other disciples whose missionary vocation arises from providential, sometimes painful, circumstances such as expulsion from their own lands for being followers of Jesus (cf. 8,1-4). The Holy Spirit transforms this trial into an occasion of grace, using it so that the name of the Lord can be preached to other peoples, stretching in this way the horizons of the Christian community. These are men and women who, as Luke writes in the Acts of the Apostles, “have risked their lives for the sake of our Lord Jesus Christ” (15: 26). First among them is undoubtedly Paul of Tarsus, called by the Lord himself, hence a true Apostle. The story of Paul, the greatest missionary of all times, brings out in many ways the link between vocation and mission. Accused by his opponents of not being authorized for the apostolate, he makes repeated appeals precisely to the call which he received directly from the Lord (cf. Rom 1: 1; Gal 1: 11-12 and 15-17).

4. In the beginning, and thereafter, what “impels” the Apostles (cf. 2 Cor 5: 14) is always “the love of Christ”. Innumerable missionaries, throughout the centuries, as faithful servants of the Church, docile to the action of the Holy Spirit, have followed in the footsteps of the first disciples. The Second Vatican Council notes: “Although every disciple of Christ, as far in him lies, has the duty of spreading the faith, Christ the Lord always calls whomever he will from among the number of his disciples, to be with him and to be sent by him to preach to the nations [cf. Mk 3: 13-15]” (Decree Ad Gentes, 23). In fact, the love of Christ must be communicated to the brothers by example and words, with all one’s life. My venerable predecessor John Paul II wrote: “The special vocation of missionaries ‘for life’ retains all its validity: it is the model of the Church's missionary commitment, which always stands in need of radical and total self-giving, of new and bold endeavours”. (Encyclical Redemptoris Missio, 66)

5. Among those totally dedicated to the service of the Gospel, are priests, called to preach the word of God, administer the sacraments, especially the Eucharist and Reconciliation, committed to helping the lowly, the sick, the suffering, the poor, and those who experience hardship in areas of the world where there are, at times, many who still have not had a real encounter with Jesus Christ. Missionaries announce for the first time to these people Christ’s redemptive love. Statistics show that the number of baptized persons increases every year thanks to the pastoral work of these priests, who are wholly consecrated to the salvation of their brothers and sisters. In this context, a special word of thanks must be expressed “to the fidei donum priests who work faithfully and generously at building up the community by proclaiming the word of God and breaking the Bread of Life, devoting all their energy to serving the mission of the Church. Let us thank God for all the priests who have suffered even to the sacrifice of their lives in order to serve Christ ... Theirs is a moving witness that can inspire many young people to follow Christ and to expend their lives for others, and thus to discover true life” (Apostolic Exhortation Sacramentum Caritatis, 26).

6. There have always been in the Church many men and women who, prompted by the action of the Holy Spirit, choose to live the Gospel in a radical way, professing the vows of chastity, poverty and obedience. This multitude of men and women religious, belonging to innumerable Institutes of contemplative and active life, still plays “the main role in the evangelisation of the world” (Ad Gentes, 40). With their continual and community prayer, contemplatives intercede without ceasing for all humanity. Religious of the active life, with their many charitable activities, bring to all a living witness of the love and mercy of God. The Servant of God Paul VI concerning these apostles of our times said: “Thanks to their consecration they are eminently willing and free to leave everything and to go and proclaim the Gospel even to the ends of the earth. They are enterprising and their apostolate is often marked by an originality, by a genius that demands admiration. They are generous: often they are found at the outposts of the mission, and they take the greatest of risks for their health and their very lives. Truly the Church owes them much” (Apostolic Exhortation Evangelii Nuntiandi, 69).

7. Furthermore, so that the Church may continue to fulfil the mission entrusted to her by Christ, and not lack promoters of the Gospel so badly needed by the world, Christian communities must never fail to provide both children and adults with constant education in the faith. It is necessary to keep alive in the faithful a committed sense of missionary responsibility and active solidarity with the peoples of the world. The gift of faith calls all Christians to co-operate in the work of evangelization. This awareness must be nourished by preaching and catechesis, by the liturgy, and by constant formation in prayer. It must grow through the practice of welcoming others, with charity and spiritual companionship, through reflection and discernment, as well as pastoral planning, of which attention to vocations must be an integral part.

8. Vocations to the ministerial priesthood and to the consecrated life can only flourish in a spiritual soil that is well cultivated. Christian communities that live the missionary dimension of the mystery of the Church in a profound way will never be inward looking. Mission, as a witness of divine love, becomes particularly effective when it is shared in a community, “so that the world may believe” (cf. Jn 17: 21). The Church prays everyday to the Holy Spirit for the gift of vocations. Gathered around the Virgin Mary, Queen of the Apostles, as in the beginning, the ecclesial community learns from her how to implore the Lord for a flowering of new apostles, alive with the faith and love that are necessary for the mission.

9. While I entrust this reflection to all the ecclesial communities so that they may make it their own, and draw from it inspiration for prayer, and as I encourage those who are committed to work with faith and generosity in the service of vocations, I wholeheartedly send to educators, catechists and to all, particularly to young people on their vocational journey, a special Apostolic Blessing.

From the Vatican, 3 December 2007

BENEDICT XVI



© Copyright 2008 - Libreria Editrice Vaticana

URL: http://www.vatican.va/holy_father/benedict_xvi/messages/vocations/documents/hf_ben-xvi_mes_20071203_xlv-vocations_en.html

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5 Key Issues of Benedict the Rock

5 Key Issues of Benedict the Rock

BY The Editors

April 13-19, 2008 Issue | Posted 4/8/08 at 1:14 PM
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Pope Benedict XVI is the successor to Peter, a name that means rock. As in bedrock. Jesus’ prayer for Peter could just as easily be for Benedict: “I have prayed that your own faith may not fail,” he said, in order to “strengthen your brothers.”

As preparation for his visit to America, we present some “bedrock” principles of Pope Benedict XVI. Principles on which Pope Benedict will not budge.

Doctrine

A dominant strain of Catholic thought from the 1970s persists to this day: The notion that the Church is mother but not teacher. It persists despite Blessed John XXIII’s 1961 encyclical Mater et Magistra (Mother and Teacher), which said the Church “lays claim to the whole man, body and soul, intellect and will.”

Pope Benedict XVI spent decades heading the Congregation for the Doctrine of the Faith and launched the conclave that elected him by opposing the “dictatorship of relativism.” When he comes to America, the dissent movement, which is already aging without much following, will again have to face the reality that their efforts to change the Church are increasingly irrelevant.

Peace

Pope Benedict’s reason for visiting the United States in the first place is the address he will give on April 18 to the United Nations.

Expect him to continue a theme that has developed since before he became Pope: War cannot solve problems.

The truth of that proposition isn’t clear to Americans, who experienced Word War II as victors who then got to go home. But in a German TV interview, Benedict explained what he means: “War is the worst solution for all sides. It brings no good to anyone, not even to the apparent victors. We understand this very well in Europe, after the two world wars. Everyone needs peace.”

Benedict saw Nazis threaten to make his homeland anti-Christian, violent and opposed to the right to life. He saw war defeat the Nazis.

Then he saw Germany become largely anti-Christian, suffer from violent crimes and oppose the right to life anyway.

He also knows communists threatened to make Poland anti-Christian, violent and opposed to the right to life. But a peaceful Catholic movement defeated the communists there. Today, Poland is an exception to Europe’s secular rule. It is exporting its priests — and its Catholic population — all over Europe.

If Americans don’t see that lesson, it isn’t lost on the German successor to Pope John Paul II.

Education

Another major shift is taking place in Catholic higher education. In 1967, the nation’s top Catholic university leaders signed the “Land o’ Lakes Statement” claiming: “The Catholic university must have a true autonomy and academic freedom in the face of authority of whatever kind, lay or clerical, external to the academic community itself.”

Pope Benedict, a former professor, recently experienced personally where this anti-hierarchical attitude leads: not to more academic freedom, but to less. Students at La Sapienza University in Rome proved too hostile to the faith to even allow the Pope himself to visit and speak.

Expect Pope Benedict XVI, in his address at The Catholic University of America to further promote the renewal of Catholic education that is blossoming in the United States with new schools faithful to the canon law mandatum and true academic freedom.

Interreligious Dialogue

Too often, interreligious dialogue in America is marked by the extremes of severity or timidity. We either refuse to admit that the religions are very different at all or attempt to caricature other religions.

Pope Benedict has been ready to reach out to other religions but fearless in his pronouncements. He spoke to Jews at Auschwitz and at a synagogue in Cologne. He visited Istanbul and the Blue Mosque even after he had angered some Muslims at Regensberg. He baptized a Muslim at Easter vigil only a few days after Osama bin Laden’s threatening reference to him.

In the United States, he plans a meeting with leaders of other religions and a Passover visit to a synagogue. Americans can learn from him that it is possible to dialogue with other religions, and that you don’t have to pretend you have no differences — from false charity or fear — in order to do so.

Liturgy

The major unheralded story of the new millennium of the Church is the renewal of the liturgy. Pope Benedict has been bringing to fruition the liturgical renewal begun by Pope John Paul II.

“My pontificate begins in a particularly meaningful way, as the Church is living the special year dedicated to the Eucharist,” said the new Pope Benedict in 2005. “I ask everyone in the coming months … to express courageously and clearly faith in the real presence of the Lord, especially by the solemnity and the correctness of the celebrations” (emphasis added).

Pope Benedict has written major documents on the liturgy since then, and made headlines by announcing that he would be celebrating certain key Vatican Masses ad orientem (to the east), facing the tabernacle instead of the people.

This will be Pope Benedict’s first trip abroad with his new master of ceremonies, Msgr. Guido Marini, who has helped him re-introduce traditional liturgical accoutrements. Msgr. Marini said, “I hope the liturgical celebrations presided over by the Holy Father may be an example and also provide an orientation for the church in the United States.”

But the real message will be the immovable stands Benedict takes. Like a rock.

URL: http://ncregister.com/site/article/14620/

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Christ, Not Rules

Christ, Not Rules

BY Mark Shea

April 13-19, 2008 Issue | Posted 4/8/08 at 1:05 PM

If you consult the mainstream media, you’d swear that all Benedict (aka “God’s Rottweiler/The Enforcer/Former Hitler Youth”) did is concoct new rules and then “lash out” or “crack down” on people for not keeping them.

Given this view of the faith, discussions in the press often break down into babble about mortal and venial sin. Little lists are bandied about and we are told, in the words of one magazine: “Mortal sins are those that the sinner knows are serious but nonetheless decides to perform. They include the seven deadly sins as well as countless others, like witchcraft or skipping out on Sunday Mass.”

Venial sins, we discover, don’t tick off our inexplicably irritable God as much, but if they pile up, he might lose his always-hair-trigger temper and damn us anyway.

Happily, you can “wipe the slate clean” by confession.

What is missing from all this? Any concept of life in Christ as relationship.

Catholic life is, according to the mainstream media, rules written on a card and stuck to the refrigerator. Break rules on Card A and the Divine Administrator drops your personnel file in the “Go to Hell” tray for processing.

Break rules on Card B and the Divine Administrator marks down the infraction. Earn enough infractions and the Sin Monitor Task Force transfers your personnel file to the “Go to Hell” tray.

However, if you do the religious equivalent of filling out a waiver by going to confession, the Divine Administrator will, for inscrutable reasons, shred your record and let you start your personnel file over.

The goal of the Christian life, in this scenario, is to die with your personnel file spotless (except maybe for a couple of infractions you can work off in purgatory). Then God has to let you into heaven, which is this beautiful park where your favorite dead people have been standing around waiting for you to arrive.

Way to go! You did all the stuff you needed in order to pass and now you graduate to the ultimate happy retirement and go fishing!

What’s missing? The notion of a life of virtue spent trying to cultivate a relationship with God never enters the picture. It’s just a question of keeping and breaking rules — with rewards entirely external to us. And nobody (in the mainstream media) really knows why one rule is more important than another.

Indeed, some of the rules appear to have nothing whatever do with anything, if you judge by the portrayal of the mainstream media.

A mortal sin to miss Mass? That one must have been stuck in by the Church to try to control people. When Benedict comes to America he’s probably going to crack down on people for stuff like that!

There’s no conception that Benedict’s real interest is in fostering relationship with Jesus Christ. That’s why, when he writes an encyclical like Deus Caritas Est (God Is Love), the mainstream media are dumbfounded.

What’s the Chief Bureaucrat of an organization devoted solely to the promulgation and enforcement of irrational rules doing talking about love? They then translate this enlightenment of their Stygian ignorance about the faith into the breathless announcement that Benedict has “grown.”

In the same way, hell seems, in the mind of the mainstream media, to have nothing to do with relationship.

I constantly meet people who think of hell as an absurdly sadistic overreaction by a touchy God who gets irrationally angry when people don’t keep his arbitrary rules.

There is not the slightest grasp that hell is the “definitive self-exclusion” of a soul from the society of God who has done everything, including being tortured to death, to bring them close to him.

Hell is not some arbitrary punishment that God sticks on us like postage stamps because we got too many infractions in the file or forgot to get a waiver. It is the human heart making the final choice to be bricked round in the furnace of itself — alone.

In short, people don’t seem to grasp that heaven is simply the fruit of a life that pursues relationship with God on his terms and hell is simply the fruit of a life that pursues its own course on its own terms.

Mortal and venial sins are useful distinctions, to be sure. But if you turn them into another way of trying to be saved by law, you are stone deaf to the most elementary teaching of the Gospel: that only Christ, not law, can save us.

Benedict is acutely aware of that, which is why he constantly refers us not to some mythical list of salvific rules and regulations, but to Christ. That’s going to be the real message he brings to our shores.

God willing, even our journalists will start to figure that out while he’s here.

Mark Shea is senior content

editor for CatholicExchange.com.

URL: http://ncregister.com/site/article/14616/

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