WELCOME, ARCHBISHOP GULLICKSON! Archbishop Thomas E. Gullickson will honor our parish this Sunday by celebrating the 10:00 a.m. Holy Mass. Archbishop Gullickson was born in Sioux Falls on August 14, 1950, and was ordained a priest for our diocese by the late Bishop Lambert A. Hoch on July 27, 1976. As a young priest, he was assigned to work in Rome and abroad for the Holy See’s diplomatic service. On October 2, 2004, he was appointed Titular Archbishop of Polymartium by St. John Paul II, and Papal Nuncio to Trinidad and Tobago, the Bahamas, Dominica, Saint Kitts, and Nevis, Saint Lucia, Saint Vincent and the Grenadines – Island nations in the Caribbean Sea. Archbishop Gullickson chose to come home to Sioux Falls to receive episcopal consecration (ordination), which took place at St. Joseph Cathedral in Sioux Falls on November 11, 2004, the Feast of St. Martin of Tours, Bishop and Confessor. Archbishop (later Cardinal) Giovanni Lajolo travelled from Rome to serve as Principal Consecrator, with then-Bishop Robert J. Carlson and Bishop Paul J. Dudley serving as Co-Consecrators. Archbishop’s Gullickson’s consecration was only the second episcopal ordination to take place in St. Joseph Cathedral, the first being Bishop Lambert Anthony Hoch’s consecration as Bishop of Bismarck by Archbishop Amleto Giovanni Cicognani on March 25, 1952. On December 15, 2004, Archbishop Gullickson was entrusted with serving the additional islands of Antigua and Barbuda, Barbados, Jamaica, Guyana, Suriname and Grenada. On May 21, 2011, Pope Benedict XVI appointed Archbishop Gullickson the Papal Nuncio to Ukraine, where he resides at the Nunciature in Kyiv. You can read Archbishop Gullickson’s very informative weblog by going to: http://deovolenteexanimo.blogspot.com/ Thanks to parishioner and Parish Photographer, Sherry Stoffel, for the photos!
Archive for the ‘The Papacy’ Category
POPE ST. PIUS X (1835-1914)
Feast: August 21 on the new calendar, September 3 on the traditional calendar
Perhaps nowhere in the history of the Church is there a better example of a man possessed of so many of the saintly virtues—piety, charity, deep humility, pastoral zeal, and simplicity—than in one of the newest of God’s elect, St. Pius X. Yet the parish priest of Tombolo, who remained a country priest at heart throughout his life, faced the problems and evils of a strife-torn world with the spiritual fervor of a crusader. The inscription on his tomb in the crypt of the basilica of St. Peter’s gives the most eloquent testimony to a life spent in the service of God:
“Born poor and humble of heart,
Undaunted champion of the Catholic faith,
Zealous to restore all things in Christ,
Crowned a holy life with a holy death.”
St. Pius X was born Giuseppe Melchiorre Sarto on June 2, 1835 in the little Italian town of Riese, in the province of Treviso near Venice. His father was Giovanni Sarto, a cobbler by trade, who was also caretaker of the city hall and the town’s postmaster; his mother was Margherita Sanson, a seamstress. The family had few worldly goods and the early life of young Giuseppe, eldest of eight surviving children, was a difficult one. He attended the parish school and while there, his intelligence and high moral character attracted the notice of the pastor, who arranged a scholarship for the lad at the high school in Castelfranco, a larger town two miles from Riese. After completing the course of instruction at Castelfranco, he made known that he had felt the call to the priesthood for some time, but had considered the means of attaining this end beyond his grasp. However, his parents saw that the will of God was in their son’s calling, and they did all in their power to encourage him, while the pastor again came to the rescue by arranging another scholarship to the seminary at Padua. In November of 1850, young Sarto arrived at Padua and was immediately taken up with the life and studies of the seminary. The same high qualifications of intellect and spirit, later to blossom forth in his work as bishop and Pope, were much in evidence as a seminarian. Giuseppe worked hard and finally on September 18, 1858, Father Sarto was ordained at the cathedral in Castelfranco.
The young priest’s first assignment was as curate at Tombolo, a parish of 1500 souls in the Trentino district of Italy. Here, for eight years, Father Sarto labored among his favorite parishioners, the poor. He also organized a night school for the general education of adults, and trained the parish choir to a high degree of skill in Gregorian Chant. His pastor at Tombolo, Father Constantini, recognizing the worth of the young priest, wrote a prophetic summary of his assistant. “They have sent me as curate a young priest, with orders to mould him to the duties of pastor; in fact, however, the contrary is true. He is so zealous, so full of good sense, and other precious gifts that it is I who can learn much from him. Some day or other he will wear the mitre, of that I am sure. After that—who knows?”
In July of 1867, Father Sarto, then 32 years of age, was appointed pastor of Salzano, one of the most favored parishes in the diocese of Treviso. Soon his concern and help toward the poor became well known throughout the parish, and his two sisters, who acted as his housekeepers, were often at wit’s end as their brother gave away much of his own clothing and food to the needy. The new pastor arranged for the instruction of young and old in the fundamentals of Christian Doctrine. The firm conviction that devotion meant little if its meaning was not understood was later to be embodied in the encyclical <Acerbo nimis>, “On the Teaching of Christian Doctrine.” After nine years at Salzano, Father Sarto was rewarded for his labors by the appointment as Canon of the Cathedral at Treviso and as Chancellor of that diocese. In addition, he became Spiritual Director of the seminary. Canon Sarto took a deep interest in this work of forming Christ in the hearts of young priests. However, in spite of these many duties, he remained ever the teacher; he often journeyed from the seminary into the city to teach catechism to the children, and he organized Sunday classes for those children who attended public schools, where religion was banned. When the diocese of Mantua fell vacant in 1884, Pope Leo XIII named Canon Sarto as bishop of that diocese.
Bishop Sarto found a troubled diocese in which to begin his labors. There was a general opposition of the government to religion manifested in many ways—monasteries had been suppressed, many religious institutions were government-managed, and Church property was heavily taxed. All these political disturbances had a far-reaching effect on both the clergy and the laiety. The seminaries of Mantua were depleted and a general laxity among the younger priests was evident; dangerous errors of thought had crept into the clergy, and the faults of the shepherds had spread to the flock. In general, a pall of religious indifference and secularism had spread over the diocese. With characteristic energy and spiritual strength, Bishop Sarto set to work to put his see in order. He gave first attention to the seminary, where by his own example of zeal and teaching, he won back the clergy to full and faithful service. The laxity of the people was attributed to neglect of parish priests in the instruction of the catechism; Bishop Sarto often taught such classes himself, and in his pastoral visits and letters, he urged the establishment of the Confraternity of Christian Doctrine in all parishes. God blessed this work on behalf of all classes of His flock, and in 1893, His Holiness, Leo XIII, elevated Bishop Sarto to Cardinal and appointed him Patriarch of Venice.
As Patriarch of Venice, it was Tombolo, Salzano, and Mantua all over again, but on a widening scale—the same care for his clergy and for the seminaries, the ever-willing hand and heart given to the poor, the long hours spent in teaching young and old—only the red of his new office had replaced the purple and black of former days. Social and economic problems were of prime concern to the new cardinal, and any worthy social action organization was assured of his help. When the Workingmen’s Society was founded in Venice, the name of Cardinal Sarto was at the top of the list and he paid regular dues as a member! Once it seemed that an important diocesan newspaper would go into bankruptcy, and the cardinal declared, “I would rather sell my crozier and my robes of office than let that paper go under.”
On July 20, 1903, the reign of Leo XIII came to a close, and the world mourned the death of a great Pontiff. Cardinals from all over the world came to Rome for the conclave which would elect the new Pope, and it is again typical of Cardinal Sarto that, due to his many charities, he was short of funds necessary to make the trip; so sure was he that he would never be elected that the problem was solved by the purchase of a return ticket to Venice! With the conclave in solemn session, the voting began, and with each successive ballot, Cardinal Sarto gained more votes. As his cause continued to gain strength, he all the more strongly pleaded that he was neither worthy nor capable enough for the office. When it was finally announced that he had gained sufficient votes to be elected, he bent his head, broke into tears, and whispered, “Fiat voluntas tua” (Thy will be done). He accepted, took the name of Pius X, and on August 9, 1903, was crowned as Vicar of Christ on earth.
The world was now the parish of the new Pontiff, and in his first encyclical he announced the aim of his reign. It was his desire, in the words of St. Paul, “to restore all things in Christ.” (Eph 1:10). The prime means of accomplishing this restoration was dearly seen by Pius to be through the clergy, and throughout his reign, the Pope exhorted bishops to reorganize the seminaries and to obtain the best possible training for these men who would instill in others the knowledge of God. The Pontiff published an encyclical, “Exhortation to the Catholic Clergy,” in which he pointed out that only through a trained and disciplined clergy could a program of return to Christ be realized.
The religious instruction of young and old became the second most important means toward the Christian restoration, and in his encyclical <Acerbo nimis>, “On the Teaching of Christian Doctrine,” Pius X firmly stated his position. The evils of the world were traceable to an ignorance of God, he said, and it was necessary for priests to make the eternal truths available to all and in a language that all could understand. Ever an example, he himself gave Sunday instruction to the people in one of the Vatican courtyards. However, no reform of Pius’ was more widely acclaimed than the Decrees on Holy Communion, and Pius X is often called “the Pope of the Eucharist.” These decrees, issued from 1905 through 1910, allowed the reception of first Holy Communion at an earlier age than had formerly been required, encouraged the frequent reception of the Holy Eucharist by all Catholics, and relaxed the fast for the sick.
In the field of Christian social action the Pope had always been an ardent champion, and in 1905, he published <Il fermo proposito>, “On Catholic Social Action.” In this work, the Pontiff listed practical recommendations for the solution of the social problem; he reaffirmed the need and power of prayer, but said that society would not be Christianized by prayer alone. Action is needed, he pointed out, as had been shown in the lives of the Apostles and of saints like Francis Xavier. The Pope likewise vigorously promoted reforms within the liturgy of the Church, since he felt that these were long overdue. In his <Motu proprio on the Restoration of Church Music>, he listed the aims of such music to be sanctity, beauty of form, and universality. Gregorian Chant, the Pope felt, was the music best suited to attain those aims. However, he felt that an attempt to make all Church music Gregorian was an exaggerated fad, and modern compositions were always welcomed by the Pontiff as long as they fulfilled the prescribed norms. Pius also reformed the Breviary, and was founder of the Biblical Institute for the advancement of scholarship in the study of the Scriptures. Even more important for the internal structure of the Church, he initiated and closely supervised the construction of the Code of Canon Law.
The familiar notion of Pius X as the Teacher of Christian Truth and the firm guide and staunch foe of error was forceably illustrated in 1907 when he issued more than fourteen pronouncements against the growth of Modernism. This subtle philosophy, in which Pius saw the poison of all heresies, pretended to “modernize” the Church and to make it keep pace with the changing times. In reality, its end would have been the destructions of the foundation of faith. The crowning achievement of the Pontiff’s writings and pronouncements against this philosophy came in the encyclical, <Pascendi dominici gregis>, “On the Doctrines of the Modernists.” In this work, which was a death blow to Modernism, he gave a systematic exposition of the errors involved, their causes, and provisions for combatting the errors by definite preventive measures.
Pius X labored for the Master until the very last days of his life. His 79 years had not set too heavily upon him, but overwork and anxiety over the impending doom of a World War began to take their toll. Pius saw clearly the horrors of the coming conflict and felt helpless that he could not prevent it. A little more than a month after the outbreak of the war, the Pope was seized with an attack of influenza, and his weakened constitution could not combat the illness. The end for the Christ-like Pius came peacefully on August 20, 1914, and the world, though in the throes of a death struggle, paused to mourn the gentle and humble man whose last will and testament gave such an insight into his character. It read, in part, “I was born poor, I lived poor, I die poor.” Shortly after his death, the faithful began to make pilgrimages to his tomb, bringing flowers, prayers, and petitions for favors. Accounts of miraculous favors and cures, some even accomplished during his lifetime and granted through his intercession, were announced and given widespread acclaim. In 1923, the Church, always cautious in such matters, began inquiry into the life and virtues of Pius X, and in February of 1943, the first official step in his Cause was taken when the necessary decree was signed by the present Pontiff, Pius XII. In honor of the work which Pius X had accomplished in its behalf, the Confraternity of Christian Doctrine actively contributed in promoting the Cause for his beatification and canonization. On June 3, 1951, Pius X was declared Blessed, and finally on May 29, 1954, amid the traditional pealing of the bells in the great churches of Rome, Giuseppe Sarto, the humble parish priest of the world, was canonized a saint of God.
<Excerpts from> the Encyclical <Il fermo proposito>, On Catholic Action
. . . <Immense is the field of Catholic action>; it excludes absolutely nothing which in any way, directly or indirectly, belongs to the divine mission of the Church.
It is plainly necessary to take part individually in a work so important, not only for the sanctification of our own souls, but also in order to spread and more fully open out the Kingdom of God in individuals, families, and society, each one working according to his strength for his neighbor’s good, by the diffusion of revealed truth, the exercise of Christian virtue, and the spiritual and corporal works of charity and mercy. Such is the conduct worthy of God to which St. Paul exhorts us, so as to please Him in all things, bringing forth fruits of all good works, and increasing in the knowledge of God: “That you may walk worthy of God in all things pleasing; being fruitful in every good work, and increasing in the knowledge of God.”
Besides these benefits, there are many in the natural order which, without being directly the object of the Church’s mission, nevertheless flow from it as one of its natural consequences. Such is the light of Catholic revelation that it vividly illuminates all knowledge; so great is the strength of the Gospel maxims that the precepts of the natural law find in them a surer basis and a more energetic vigor; such, in fine, is the power of the truth and morality taught by Jesus Christ that even the material well-being of individuals, of the family, and of human society, receive from them support and protection.
The Church, while preaching Jesus crucified, who was a stumbling-block and folly to the world, has been the first inspirer and promoter of civilization. She had spread it whenever her apostles have preached, preserving and perfecting what was good in ancient pagan civilization, rescuing from barbarism and raising to a form of civilized society the new peoples who took refuge in her maternal bosom, and giving to the whole of human society, little by little, no doubt, but with a sure and ever onward march, that characteristic stamp which it still everywhere preserves. The civilization of the world is Christian civilization; the more frankly Christian it is, so much is it more true, more lasting, and more productive of precious fruit; the more it withdraws from the Christian ideal, so much the feebler is it, to the great detriment of society….
. . . <To restore all things in Christ> has ever been the Church’s motto, and it is specially Ours, in the perilous times in which we live. To restore all things, not in any fashion, but in Christ; “that are in heaven, and on earth, in Him,” adds the Apostle; to restore in Christ not only what depends on the divine mission of the Church to conduct souls to God, but also, as We have explained, that which flows spontaneously from this divine mission, namely, Christian civilization in each and every one of the elements which compose it.
To dwell only on this last part of the restoration, you see well what support is given to the Church by those chosen bands of Catholics whose aim is to unite all their forces in order to combat anti-Christian civilization by every just and lawful means, and to repair in every way the grievous disorders which flow from it; to reinstate Jesus Christ in the family, the school, and society; to re-establish the principle that human authority represents that of God; to take intimately to heart the interests of the people, especially those of the working and agricultural classes, not only by the inculcation of religion, the only true source of comfort in the sorrows of life, but also by striving to dry their tears, to soothe their sufferings, and by wise measures to improve their economic condition; to endeavor, consequently, to make public laws conformable to justice, to amend or suppress those which are not so; finally, with a true Catholic spirit, to defend and support the rights of God in everything, and the no less sacred laws of the Church.
All these works, of which Catholic laymen are the principal supporters and promoters, and whose form varies according to the special needs of each nation, and the particular circumstances of each country, constitute what is generally known by a distinctive, and surely a very noble name: <Catholic Action> or <Action of Catholics>….
(trans. in <Publications of the Catholic Truth Society>, vol. 83, London, 1910.)
<Excerpts from> the Encyclical Letter <Acerbo nimis>, On the teaching of Christian Doctrine
. . . <How many and how grave are the consequences of ignorance in matters of religion>! And on the other hand, how necessary and how beneficial is religious instruction! It is indeed vain to expect the fulfillment of the duties of a Christian by one who does not even know them.
We must now consider upon whom rests the obligation to dissipate this most pernicious ignorance and to impart in its stead the knowledge that is wholly indispensable. There can be no doubt, Venerable Brothers, that this most important duty rests upon all those who are pastors of souls. On them, by command of Christ, rest the obligations of knowing and of feeding the flocks committed to their care; and to feed implies, first of all, to teach. “I will give you pastors after my own heart,” God promised through Jeremias, “and they shall feed you with knowledge and doctrine.” Hence the Apostle Paul said: “Christ did not send me to baptize, but to preach the Gospel,” thereby indicating that the first duty of all those who are entrusted in any way with the government of the Church is to instruct the faithful in the things of God….
. . . Here then it is well to emphasize and insist that for a priest there is no duty more grave or obligation more binding than this. Who, indeed, will deny that knowledge should be joined to holiness of life in the priest? “For the lips of the priest shall keep knowledge.” The Church demands this knowledge of those who are to be ordained to the priesthood. Why? Because the Christian people expect from them knowledge of the divine law, and it was for that end that they were sent by God. “And they shall seek the law at his mouth; because He is the messenger of the Lord of Hosts.” Thus the bishop speaking to the candidates for the priesthood in the ordination ceremony says: “Let your teaching be a spiritual remedy for God’s people; may they be worthy fellow workers of our order; and thus meditating day and night on His law, they may believe what they read, and teach what they shall believe.”. . .
. . . In order to enkindle the zeal of the ministers of God, We again insist on the need to reach the ever-increasing number of those who know nothing at all of religion, or who possess at most such knowledge of God and Christian truths as befits idolaters. How many there are, alas, not only among the young, but among adults and those advanced in years, who know nothing of the chief mysteries of faith; who on hearing the name of Christ can only ask: “Who is He . . . that I may believe in Him?” In consequence of this ignorance, they do not consider it a crime to excite and nourish hatred against their neighbor, to enter into most unjust contracts, to do business in dishonest fashion, to hold the funds of others at an exorbitant interest rate, and to commit other iniquities not less reprehensible. They are, moreover, ignorant of the law of Christ which not only condemns immoral actions, but also forbids deliberate immoral thoughts and desires. Even when for some reason or other they avoid sensual pleasures, they nevertheless entertain evil thoughts without the least scruple, thereby multiplying their sins above the number of hairs of the head. These persons are found, we deem it necessary to repeat, not merely among the poorer classes of the people or in sparsely settled districts, but also among those in the higher walks of life, even, indeed, among those puffed up with learning, who, relying upon a vain erudition, feel free to ridicule religion . . .
. . . What We have said so far demonstrates the supreme importance of religious instruction. We ought, therefore, to do all that lies in our power to maintain the teaching of Christian doctrine with full vigor, and where such is neglected, to restore it; for in the words of Our predecessor, Benedict XIV, “There is nothing more effective than catechetical instruction to spread the glory of God and to secure the salvation of souls.”
(trans. by J. B. Collins in Catechetical Documents of Pope Pius X, Paterson, N. J., 1946.)
Saint Pius X, Pope. Scriptural Saint. Celebration of Feast Day is August 21.
Taken from “Lives of Saints”, Published by John J. Crawley & Co., Inc.
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From Venerable Pius XII’s Apostolic Constitution defining “ex cathedra” (from the chair of Peter) the dogma of the Assumption of the Blessed Virgin of November 1, 1950, MUNIFICENTISSIMUS DEUS:
43. We rejoice greatly that this solemn event falls, according to the design of God’s providence, during this Holy Year, so that we are able, while the great Jubilee is being observed, to adorn the brow of God’s Virgin Mother with this brilliant gem, and to leave a monument more enduring than bronze of our own most fervent love for the Mother of God.
44. For which reason, after we have poured forth prayers of supplication again and again to God, and have invoked the light of the Spirit of Truth, for the glory of Almighty God who has lavished his special affection upon the Virgin Mary, for the honor of her Son, the immortal King of the Ages and the Victor over sin and death, for the increase of the glory of that same august Mother, and for the joy and exultation of the entire Church; by the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma:
that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.
45. Hence if anyone, which God forbid, should dare willfully to deny or to call into doubt that which we have defined, let him know that he has fallen away completely from the divine and Catholic Faith.
46. In order that this, our definition of the bodily Assumption of the Virgin Mary into heaven may be brought to the attention of the universal Church, we desire that this, our Apostolic Letter, should stand for perpetual remembrance, commanding that written copies of it, or even printed copies, signed by the hand of any public notary and bearing the seal of a person constituted in ecclesiastical dignity, should be accorded by all men the same reception they would give to this present letter, were it tendered or shown.
47. It is forbidden to any man to change this, our declaration, pronouncement, and definition or, by rash attempt, to oppose and counter it. If any man should presume to make such an attempt, let him know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.
48. Given at Rome, at St. Peter’s, in the year of the great Jubilee, 1950, on the first day of the month of November, on the Feast of All Saints, in the twelfth year of our pontificate.
I, PIUS, Bishop of the Catholic Church, have signed, so defining.
SOME PHOTOS FROM OUR PARISH CHURCH DECORATED FOR OUR LADY’S FEAST:
Prayer for the Church
O Lord Jesus Christ, Supreme Pastor of Your Church,
we thank you for the ministry of Pope Benedict XVI
and the selfless care with which he has led us
as Successor of Peter, and Your Vicar on earth.
Good Shepherd, who founded Your Church
on the rock of Peter’s faith
and have never left Your flock untended,
look with love upon us now,
and sustain Your Church in faith, hope, and charity.
Grant, Lord Jesus, in Your boundless love for us,
a new Pope for Your Church
who will please You by his holiness
and lead us faithfully to You,
who are the same yesterday, today, and forever.
For more information, go to: http://www.prayerforthechurch.com
Mass of Thanksgiving
Commemorating the Pontificate of Benedict XVI
The Most Reverend Paul J. Swain
Bishop of Sioux Falls
February 28, 2013
Cathedral of Saint Joseph
Today, in an historic moment and in the last hour of his pontificate, we gather to celebrate the holy sacrifice of the Mass in thanksgiving for the sacrificial witness of faith of His Holiness, Pope Benedict XVI. For the last time we will pray in holy Mass for “Benedict, our pope”. But it will not be the last time we pray for Benedict, Pope emeritus.
There is a sadness to this day. Earlier this morning when I watched the Pope leave the Vatican tears came to my eyes. An unique era is ending. Yet the reality is that this moment is also a hopeful time. The Holy Father has reminded us that it is Christ who is head of the Church and others, including popes, are only his instruments. Earlier today His Holiness met with the Cardinals of the Church as one by one they came forward to offer signs of respect and gratitude. We do so here this day.
How, we might ask, has this Pope touched our lives and our diocese. Allow me to cite a few ways:
He appointed me the eighth bishop of Sioux Falls. The jury is still our whether that was a wise decision.
He was especially influential in helping us recognize the importance of beauty in the spiritual that lifts our sights to the transcendent. It is reflected in sacred art and music which influenced the restoration of this Cathedral of Saint Joseph and in the liturgies and concerts that are prayed and performed here and around the diocese.
He also has been an inspiration to many young people, and some of us older folks as well, teaching and calling us all to know the faith and defend the truth with courage and perseverance.
He has been a model for me of a patient shepherd; I only wish I had been a better student.
While we could revel in the brilliance of this Pope as a scholar, author, linguist, and more, it is the humble priest that strikes me as his lasting impression and most significant contribution.
The first reading from this Thursday in the second week of Lent captures his priesthood. “Blessed is the man who trusts in the Lord, whose hope is in the Lord.” How appropriate that is for this wise pope who, in his remarks in his last general audience yesterday noted, “Loving the Church also means having the courage to make difficult, trying choices, having always before one the good of the Church and not oneself.”
The Gospel reading recalls the beggar Lazarus who is comforted and therefore rewarded in the world to come though ignored in this world. When Benedict was asked how does the Pope pray, he responded, “As far as the Pope is concerned, he too is a simple beggar before God – even more than all other people.”
In an interview he was asked: “You did not want to become a bishop, you did not want to become a Prefect, you did not want to become Pope.” (I might submit that in his heart he did not want to retire because of physical limitation.), the questioner went on, “Isn’t it frightening when things happen quite against your will?” His response was:
“It is like this: When a man says Yes during his priestly ordination, he may have some idea of what his own charism could be, but he also knows: I have placed myself into the hands of the bishop and ultimately the Lord. I cannot pick and choose what I want. In the end I must allow myself to be led. I had in fact the notion that being a theology professor was my charism, and I was very happy when my idea became a reality. But it was also clear to me: I am in the Lord’s hands, and I must be prepared for things that I do not want. In this sense it was certainly surprising suddenly to be snatched away and no longer be able to follow my own path. But as I said, the fundamental Yes also contained the thought that I remain at the Lord’s disposal and perhaps will also have to do things someday that I myself would not want.”
This likely is such a day.
Yet he did and does them in humility, love and faith. He summed up his papacy in his remarks yesterday:
“[These years] have been a stretch of the Church’s pilgrim way, which has seen moments of joy and light, but also difficult moments. I have felt like St. Peter with the Apostles in the boat on the Sea of Galilee: the Lord has given us many days of sunshine and gentle breeze, days in which the catch has been abundant; [then] there have been times when the seas were rough and the wind against us, as in the whole history of the Church it has ever been – and the Lord seemed to sleep. Nevertheless, I always knew that the Lord is in the barque, that the barque of the Church is not mine, not ours, but His – and He shall not let her sink.”
Thank you God for Joseph Ratzinger, priest and Benedict XVI, pope. May Our Lady watch over him.
Viva il Papa, Viva il Papa emeritus.
POPE BENEDICT’S HOMILY AT OPENING MASS
YEAR OF FAITH
“Through Christ, God is the Principal Subject of Evangelization in the World”
VATICAN CITY, OCT. 11, 2012 (Zenit.org).- Here is the translation of the Holy Father’s homily given , at the Opening Mass of the Year of Faith and on the occasion of the 50th anniversary of the Second Vatican Council. The mass was celebrated in St. Peter’s Square.
* * *
Dear Brother Bishops,
Dear brothers and sisters!
Today, fifty years from the opening of the Second Vatican Ecumenical Council, we begin with great joy the Year of Faith. I am delighted to greet all of you, particularly His Holiness Bartholomew I, Patriarch of Constantinople, and His Grace Rowan Williams, Archbishop of Canterbury. A special greeting goes to the Patriarchs and Major Archbishops of the Eastern Catholic Churches, and to the Presidents of the Bishops’ Conferences. In order to evoke the Council, which some present had the grace to experience for themselves – and I greet them with particular affection – this celebration has been enriched by several special signs: the opening procession, intended to recall the memorable one of the Council Fathers when they entered this Basilica; the enthronement of a copy of the Book of the Gospels used at the Council; the consignment of the seven final Messages of the Council, and of the Catechism of the Catholic Church, which I will do before the final blessing. These signs help us not only to remember, they also offer us the possibility of going beyond commemorating. They invite us to enter more deeply into the spiritual movement which characterized Vatican II, to make it ours and to develop it according to its true meaning. And its true meaning was and remains faith in Christ, the apostolic faith, animated by the inner desire to communicate Christ to individuals and all people, in the Church’s pilgrimage along the pathways of history.
The Year of Faith which we launch today is linked harmoniously with the Church’s whole path over the last fifty years: from the Council, through the Magisterium of the Servant of God Paul VI, who proclaimed a Year of Faith in 1967, up to the Great Jubilee of the year 2000, with which Blessed John Paul II re-proposed to all humanity Jesus Christ as the one Savior, yesterday, today and forever. Between these two Popes, Paul VI and John Paul II, there was a deep and profound convergence, precisely upon Christ as the center of the cosmos and of history, and upon the apostolic eagerness to announce him to the world. Jesus is the center of the Christian faith. The Christian believes in God whose face was revealed by Jesus Christ. He is the fulfillment of the Scriptures and their definitive interpreter. Jesus Christ is not only the object of the faith but, as it says in the Letter to the Hebrews, he is “the pioneer and the perfecter of our faith” (12:2).
Today’s Gospel tells us that Jesus Christ, consecrated by the Father in the Holy Spirit, is the true and perennial subject of evangelization. “The Spirit of the Lord is upon me, because he has anointed me to preach the good news to the poor” (Lk 4:18). This mission of Christ, this movement of his continues in space and time, over centuries and continents. It is a movement which starts with the Father and, in the power of the Spirit, goes forth to bring the good news to the poor, in both a material and a spiritual sense. The Church is the first and necessary instrument of this work of Christ because it is united to him as a body to its head. “As the Father has sent me, even so I send you” (Jn 20:21), says the Risen One to his disciples, and breathing upon them, adds, “Receive the Holy Spirit” (v.22). Through Christ, God is the principal subject of evangelization in the world; but Christ himself wished to pass on his own mission to the Church; he did so, and continues to do so, until the end of time pouring out his Spirit upon the disciples, the same Spirit who came upon him and remained in him during all his earthly life, giving him the strength “to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed” and “to proclaim the acceptable year of the Lord” (Lk 4:18-19).
The Second Vatican Council did not wish to deal with the theme of faith in one specific document. It was, however, animated by a desire, as it were, to immerse itself anew in the Christian mystery so as to re-propose it fruitfully to contemporary man. The Servant of God Paul VI, two years after the end of the Council session, expressed it in this way: “Even if the Council does not deal expressly with the faith, it talks about it on every page, it recognizes its vital and supernatural character, it assumes it to be whole and strong, and it builds upon its teachings. We need only recall some of the Council’s statements in order to realize the essential importance that the Council, consistent with the doctrinal tradition of the Church, attributes to the faith, the true faith, which has Christ for its source and the Church’s Magisterium for its channel” (General Audience, 8 March 1967); thus said Paul VI.
We now turn to the one who convoked the Second Vatican Council and inaugurated it: Blessed John XXIII. In his opening speech, he presented the principal purpose of the Council in this way: “What above all concerns the Ecumenical Council is this: that the sacred deposit of Christian doctrine be safeguarded and taught more effectively […] Therefore, the principal purpose of this Council is not the discussion of this or that doctrinal theme… a Council is not required for that… [but] this certain and immutable doctrine, which is to be faithfully respected, needs to be explored and presented in a way which responds to the needs of our time” (AAS 54 , 790,791-792).
In the light of these words, we can understand what I myself felt at the time: during the Council there was an emotional tension as we faced the common task of making the truth and beauty of the faith shine out in our time, without sacrificing it to the demands of the present or leaving it tied to the past: the eternal presence of God resounds in the faith, transcending time, yet it can only be welcomed by us in our own unrepeatable today. Therefore I believe that the most important thing, especially on such a significant occasion as this, is to revive in the whole Church that positive tension, that yearning to announce Christ again to contemporary man. But, so that this interior thrust towards the new evangelization neither remain just an idea nor be lost in confusion, it needs to be built on a concrete and precise basis, and this basis is the documents of the Second Vatican Council, the place where it found expression. This is why I have often insisted on the need to return, as it were, to the “letter” of the Council – that is to its texts – also to draw from them its authentic spirit, and why I have repeated that the true legacy of Vatican II is to be found in them. Reference to the documents saves us from extremes of anachronistic nostalgia and running too far ahead, and allows what is new to be welcomed in a context of continuity. The Council did not formulate anything new in matters of faith, nor did it wish to replace what was ancient. Rather, it concerned itself with seeing that the same faith might continue to be lived in the present day, that it might remain a living faith in a world of change. If we place ourselves in harmony with the authentic approach which Blessed John XXIII wished to give to Vatican II, we will be able to realize it during this Year of Faith, following the same path of the Church as she continuously endeavors to deepen the deposit of faith entrusted to her by Christ. The Council Fathers wished to present the faith in a meaningful way; and if they opened themselves trustingly to dialogue with the modern world it is because they were certain of their faith, of the solid rock on which they stood. In the years following, however, many embraced uncritically the dominant mentality, placing in doubt the very foundations of the deposit of faith, which they sadly no longer felt able to accept as truths.
If today the Church proposes a new Year of Faith and a new evangelization, it is not to honor an anniversary, but because there is more need of it, even more than there was fifty years ago! And the reply to be given to this need is the one desired by the Popes, by the Council Fathers and contained in its documents. Even the initiative to create a Pontifical Council for the promotion of the new evangelization, which I thank for its special effort for the Year of Faith, is to be understood in this context. Recent decades have seen the advance of a spiritual “desertification”. In the Council’s time it was already possible from a few tragic pages of history to know what a life or a world without God looked like, but now we see it every day around us. This void has spread. But it is in starting from the experience of this desert, from this void, that we can again discover the joy of believing, its vital importance for us, men and women. In the desert we rediscover the value of what is essential for living; thus in today’s world there are innumerable signs, often expressed implicitly or negatively, of the thirst for God, for the ultimate meaning of life. And in the desert people of faith are needed who, with their own lives, point out the way to the Promised Land and keep hope alive. Living faith opens the heart to the grace of God which frees us from pessimism. Today, more than ever, evangelizing means witnessing to the new life, transformed by God, and thus showing the path. The first reading spoke to us of the wisdom of the wayfarer (cf. Sir 34:9-13): the journey is a metaphor for life, and the wise wayfarer is one who has learned the art of living, and can share it with his brethren – as happens to pilgrims along the Way of Saint James or similar routes which, not by chance, have again become popular in recent years. How come so many people today feel the need to make these journeys? Is it not because they find there, or at least intuit, the meaning of our existence in the world? This, then, is how we can picture the Year of Faith: a pilgrimage in the deserts of today’s world, taking with us only what is necessary: neither staff, nor bag, nor bread, nor money, nor two tunics – as the Lord said to those he was sending out on mission (cf. Lk 9:3), but the Gospel and the faith of the Church, of which the Council documents are a luminous expression, as is the Catechism of the Catholic Church, published twenty years ago.
Venerable and dear Brothers, 11 October 1962 was the Feast of Mary Most Holy, Mother of God. Let us entrust to her the Year of Faith, as I did last week when I went on pilgrimage to Loreto. May the Virgin Mary always shine out as a star along the way of the new evangelization. May she help us to put into practice the Apostle Paul’s exhortation, “Let the word of Christ dwell in you richly, teach and admonish one another in all wisdom […] And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Col 3:16-17). Amen.
Please note: Every Saturday morning at Salem the Holy Sacrifice of the Mass is offered in the Extraordinary Form at 8:15am at the side Altar of the Holy Family.
ABOUT THE FEAST OF THE DEDICATION OF ST. MICHAEL THE ARCHANGEL:
September 29th is the ancient commemoration of the dedication of the celebrated Lombard sanctuary of St. Michael at Sant’ Angelo on Monte Gargano in southern Italy. September 29th is also the most ancient Feast celebrated in his honor. [In the 1969 Calendar, September 29th is the Feast of all three archangels combined: Sts. Michael, Gabriel and Raphael. In the traditional Liturgical Calendar, St. Gabriel’s Feast is celebrated on March 24th and St. Raphael’s on October 24th respectively.]
There is a tradition that St. Michael appeared on this mountain and requested that a church be erected to him and all the angels. The captain of the heavenly armies, the angel named in the Canon of the Mass, held from early times the first place in the Liturgy among the other angels; wherefore many churches dedicated to St. Michael in the Middle Ages were simply known as churches “of the holy angel.” St. Michael, whose name signifies “who is like unto God” cast the evil spirit out of Heaven, and overcame Satan in the struggle for possession of the body of Moses. God has entrusted our defense, in the combat with the devil, to the angels. The reason of this is easily understood. The devil is a spirit who has lost none of the powers inherent to his nature. In order, therefore, that the struggle should not be unequal, God has placed at our side defenders of the same nature as Lucifer, that is to say pure spirits, who are, however, greater and more powerful than he is.
In the Old and the New Testament St. Michael, in the struggle against the Evil One, is always depicted as the invincible champion of God. The mystery of iniquity which, according to St. Paul, shall be boldly revealed in the last ages of the world and which has already begun its work of perversion, meets at present with an obstacle which hinders its full development. This obstacle is usually said to be the protection of St. Michael. St. Michael is appointed by God Himself to be the protector and defender of the Church. After the protective duty conferred on St. Joseph, there is no work on earth of such great importance and sublimity as that entrusted to St. Michael.
The Epistle treats the charge to St. John by an Angel to write to the seven Churches in Asia. In the Gospel Christ teaches humility, to beware of scandal, and to flee the occasions of sin, for our Guardian Angels see the face of God.
POPE LEO XIII’s VISION OF ST. MICHAEL and the LONGER VERSION OF THE PRAYER TO ST. MICHAEL BY POPE LEO:
One day, after celebrating Mass, the aged Pope Leo XIII (Born: March 2, 1810 – Died: July 20, 1903) was in conference with the Cardinals when suddenly he sank to the floor in a deep swoon. Physicians who hastened to his side could find no trace of his pulse and feared that he had expired. However, after a short interval the Holy Father regained consciousness and exclaimed with great emotion: “Oh, what a horrible picture I have been permitted to see!” He had been shown a vision of evil spirits who had been released from Hell and their efforts to destroy the Church. But in the midst of the horror the archangel St. Michael appeared and cast Satan and his legions into the abyss of hell. Soon afterwards Pope Leo XIII composed the following prayer to Saint Michael, which is the original version: