Trinity Part III

What the Church Fathers have written on the Trinity:

Justin Martyr
"We will prove that we worship him reasonably; for we have learned that he is the Son of the true God himself, that he holds a second place, and the Spirit of prophecy a third. For this they accuse us of madness, saying that we attribute to a crucified man a place second to the unchangeable and eternal God, the Creator of all things; but they are ignorant of the mystery which lies therein." (First Apology 13:5–6 [A.D. 151]).

Theophilus of Antioch
"It is the attribute of God, of the most high and almighty and of the living God, not only to be everywhere, but also to see and hear all; for he can in no way be contained in a place.... The three days before the luminaries were created are types of the Trinity: God, his Word, and his Wisdom." (To Autolycus 2:15 [A.D. 181]).

Irenaeus
"For the Church, although dispersed throughout the whole world even to the ends of the earth, has received from the apostles and from their disciples the faith in one God, the Father Almighty ...and in one Jesus Christ, the Son of God, who became flesh for our salvation; and in the Holy Spirit." (Against Heresies 1:10:1 [A.D. 189]).

Tertullian
"We do indeed believe that there is only one God, but we believe that under this dispensation, or, as we say, oikonomia, there is also a Son of this one only God, his Word, who proceeded from him and through whom all things were made and without whom nothing was made…. We believe he was sent down by the Father, in accord with his own promise, the Holy Spirit, the Paraclete, the sanctifier of the faith of those who believe in the Father and the Son, and in the Holy Spirit…. This rule of faith has been present since the beginning of the gospel, before even the earlier heretics." (Against Praxeas 2 [A.D. 216]).

"And at the same time the mystery of the oikonomia is safeguarded, for the unity is distributed in a Trinity. Placed in order, the three are the Father, Son, and Spirit. They are three, however, not in condition, but in degree; not in being, but in form; not in power, but in kind; of one being, however, and one condition and one power, because he is one God of whom degrees and forms and kinds are taken into account in the name of the Father, and of the Son, and of the Holy Spirit." (ibid).

"Keep always in mind the rule of faith which I profess and by which I bear witness that the Father and the Son and the Spirit are inseparable from each other, and then you will understand what is meant by it. Observe now that I say the Father is other [distinct], the Son is other, and the Spirit is other. This statement is wrongly understood by every uneducated or perversely disposed individual, as if it meant diversity and implied by that diversity a separation of Father, Son, and Holy Spirit." (ibid., 9).

"Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent persons, who are yet distinct one from another. These three are, one essence, not one person, as it is said, 'I and my Father are one' [John 10:30], in respect of unity of being not singularity of number." (ibid., 25).

Origen
"For we do not hold that which the heretics imagine: that some part of the being of God was converted into the Son, or that the Son was procreated by the Father from non-existent substances, that is, from a being outside himself, so that there was a time when he [the Son] did not exist." (The Fundamental Doctrines 4:4:1 [A.D. 225]).

"No, rejecting every suggestion of corporeality, we hold that the Word and the Wisdom was begotten out of the invisible and incorporeal God, without anything corporal being acted upon…the expression which we employ, however that there was never a time when he did not exist is to be taken with a certain allowance. For these very words 'when' and 'never' are terms of temporal significance, while whatever is said of the Father, the Son, and the Holy Spirit, is to be understood as transcending all time, all ages." (ibid.).

"For it is the Trinity alone which exceeds every sense in which not only temporal but even eternal may be understood. It is all other things, indeed, which are outside the Trinity, which are to be measured by time and ages." (ibid.).

Hippolytus
"The Word alone of this God is from God himself, wherefore also the Word is God, being the being of God. Now the world was made from nothing, wherefore it is not God." (Refutation of All Heresies 10:29 [A.D. 228]).

Novatian
"For Scripture as much announces Christ as also God, as it announces God himself as man. It has as much described Jesus Christ to be man, as moreover it has also described Christ the Lord to be God. Because it does not set forth him to be the Son of God only, but also the son of man; nor does it only say, the son of man, but it has also been accustomed to speak of him as the Son of God. So that being of both, he is both, lest if he should be one only, he could not be the other. For as nature itself has prescribed that he must be believed to be a man who is of man, so the same nature prescribes also that he must be believed to be God who is of God…. Let them, therefore, who read that Jesus Christ the son of man is man, read also that this same Jesus is called also God and the Son of God." (Treatise on the Trinity 11 [A.D. 235]).

Pope Dionysius
"Next, then, I may properly turn to those who divide and cut apart and destroy the most sacred proclamation of the Church of God, making of it [the Trinity], as it were, three powers, distinct substances, and three godheads.... [Some heretics] proclaim that there are in some way three gods, when they divide the sacred unity into three substances foreign to each other and completely separate." (Letter to Dionysius of Alexandria 1 [A.D. 262]).

"Therefore, the divine Trinity must be gathered up and brought together in one, a summit, as it were, I mean the omnipotent God of the universe.... It is blasphemy, then, and not a common one but the worst, to say that the Son is in any way a handiwork [creature].... But if the Son came into being [was created], there was a time when these attributes did not exist; and, consequently, there was a time when God was without them, which is utterly absurd." (ibid., 1–2).

"Neither, then, may we divide into three godheads the wonderful and divine unity.... Rather, we must believe in God, the Father Almighty; and in Christ Jesus, his Son; and in the Holy Spirit; and that the Word is united to the God of the universe. 'For,' he says, 'The Father and I are one,' and 'I am in the Father, and the Father in me'." (ibid., 3).

Gregory the Wonderworker
"There is one God.... There is a perfect Trinity, in glory and eternity and sovereignty, neither divided nor estranged. Wherefore there is nothing either created or in servitude in the Trinity; nor anything super-induced, as if at some former period it was non-existent, and at some later period it was introduced. And thus neither was the Son ever wanting to the Father, nor the Spirit to the Son; but without variation and without change, the same Trinity abides ever." (Declaration of Faith [A.D. 265]).

Trinity Part II

o The Definition of Trinity:
§ In Christianity, the doctrine of the Trinity states that God is one being who exists, simultaneously and eternally, as a mutual indwelling of three persons: the Father, the Son, and the Holy Spirit.
§ Since the 4th century, in both Eastern and Western Christianity, this doctrine has been stated as "three persons in one God," all three of whom, as distinct and co-eternal persons, are of one indivisible Divine essence, a simple being.

o Reference to the Trinity in Scripture
§ Scarce, in the Old Testament we are offered hints to the Trinity.
§ It’s not until the Coming of the Son of God that God manifests itself in three different persons. The most poignant manifestation is at the Baptism of Jesus.
§ Some of the places where we see the Trinity’s members active through Scripture:
· Creation
· Ezekiel
· Yahweh who continually makes reference to himself as a parent
· Jesus (The Logos λόγος )
· The Paraclete
· John’s Gospel

o The Trinity in Early Church Teaching
§ Teaching on the Trinity has its roots in the Early Christian Era. Church fathers and Apologists tried to reason out the Trinity. Later on great theologians like Augustine and Thomas Aquinas would again write tomes trying to explain this mystery. Unfortunately, we can only rely on the inferiority of our human mind and what God has revealed to us to attempt any explanation.
§ Creed
§ CCC
· 234 The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the "hierarchy of the truths of faith". The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men

o Who are the Members of the Trinity?
§ Father is the Creator, he is the parent-like “Persona”. The Father’s role is to create and to nurture that creation.
§ The Son is the Redeemer.
· Catholic Teaching on Jesus’s Divinity/Humanity.
· God made man,
§ The Holy Spirit is the love between the Father and the Son,
· Present at Creation,
· Ruah, Holy Breadth of life and Inspiration


o The Effects of the Trinity.
§ Jesus’ command was to go out and preach and baptize in the name of the Trinity. When one is baptized, one receives the Trinity.
§ The work of the Trinity is strengthened through participation in the Sacraments.
· Baptism
· Confirmation
· Eucharist
§ Since we are made in the image of God, we take on the image of the trinty.
· Creators- we participate with God in the life creating process
· We are anointed at baptism to share in the role of King, Prophet and Priest, all of which are traits perfected in Christ.
· We are called to, like Jesus, develop the kingdom here on earth.
§ When we are baptized we receive the Holy Spirit as well. It is this spirit that allows us to recognize and understand the movement of God in our lives.

Papa Benedict's Coat of Arms

In the last few days several people have asked about the Papal Coat of Arms.

The tradition of Papal Coat of Arms dates back at least 800 years. The first known pope to use a personal coat of arms was Pope Innocent IV (1243-1254). The tradition of employing heraldic art for personal representation, however, dates further back to the times of kings.

While ecclesiastical heraldic usage follows similar traditions in composition and definition of civic heraldry, the former also include symbolism proper one's rank in holy orders. Most commonly, said symbols surround the shield.

Traditionally, Popes in the past married family coats of arms with ecclesiastical symbolism to create papal heraldic insignia. Coat of arms of previous popes appear on buildings, publications, and haberdashery respective to reigning Pontiffs. For example, the base of the Baldachinno of Saint Peter's Basilica depicts the coat of arms of Pope Urban VIII, who commissioned it.

In respect of Benedict XVI's coat of arms, he departed from previous tradition by simplifying it and removing previously used insignia.

Benedict's shield employs the traditional "chalice" form. The most basic representation of the papacy, the crossed silver and gold keys entwined by red tassels are placed behind the shield. the keys are symbolic of temporal and spiritual power. It is surmounted by a simple mitre and not the traditional triple tiara. The mitre is decorated with three gold bands to recall the three crowns of the tiara which symbolize the "three powers of Orders, Jurisdiction and Magisterium.

A new element added by Pope Benedict is the Palium which appears directly below the shield. The Palium is the wool band which is worn by metropolitan archbishops over the shoulders and is symbolic of their role as shepherds of the flock.

The shield is divided in three sections, the uppermost divisions are separated in chape or cape form, a traditional monastic fashion that recalls Benedict's connection to Saint Benedict.

The shell is the prominent symbol employed in the lower half of the shield. It's triple symbolism is described in the following manner by the Vatican:

Its first meaning is theological. It is intended to recall a legend attributed to St Augustine. Meeting a child on the beach who was trying to scoop up the sea into a hole in the sand, Augustine asked him what he was doing. The child explained his vain attempt and Augustine took it to refer to his own futile endeavour to encompass the infinity of God within the confines of the limited human mind. The legend has an obvious spiritual symbolism; it is an invitation to know God, yet with the humility of inadequate human understanding, drawing from the inexhaustible source of theology.
The scallop shell, moreover, has been used for centuries to distinguish pilgrims. Benedict XVI wanted to keep this symbolism alive, treading in the footsteps of John Paul II, a great pilgrim to every corner of the world. The design of large shells that decorated the chasuble he wore at the solemn liturgy for the beginning of his Pontificate, Sunday, 24 April, was most evident. The scallop is also an emblem that features in the coat of arms of the ancient Monastery of Schotten near Regensburg (Ratisbon) in Bavaria, to which Joseph Ratzinger feels spiritually closely bound.

The Ethiopian Moor of Freising is depicted in the upper dexter corner (left of the person looking at the shield). A depiction of a Moor's head is not uncommon in European heraldic devices. In Benedict's coat of arms it recalls his connection to the Archdiocese of München und Freising , Munich and Freising, where Benedict, as Cardinal Ratzinger served as Metropolitan Archbishop in the 1970's.

A brown bear with a pack saddle on his back is depicted in the sinister (right to the person looking at it) upper corner.

An ancient tradition tells that the first Bishop of Freising, St Corbinian (born c. 680 in Châtres, France; died 8 September 730), set out for Rome on horseback. While riding through a forest he was attacked by a bear that tore his horse to pieces. Corbinian not only managed to tame the animal but also to make it carry his baggage to Rome. This explains why the bear is shown carrying a pack. An easy interpretation: the bear tamed by God's grace is the Bishop of Freising himself; the pack saddle is the burden of his Episcopate.

In heraldic terms, Benedict's shield would be described as such, "Gules, chape in or, with the scallop shell of the second; the dexter chape with a moor's head in natural colour, crowned and collared of the first, the sinister chape a bear trippant in natural colour, carrying a pack gules belted sable".

Basic Catechesis--On the Trinity

Question submitted was..."What exactly is the Trinity?"

While a liturgist at heart, here is a lesson on the subject.

I will continue to post on the subject in the days to come.

Trinity:
In Christianity, the doctrine of the Trinity states that God is one being who exists, simultaneously and eternally, as a mutual indwelling of three persons: the Father, the Son, and the Holy Spirit.

The Holy Trinity in Scripture
· Matthew 28:19: "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit"
· 2 Corinthians 13:14: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with all of you."

The Baptism of Jesus
“The Spirit of God descended like a dove… And a voice from heaven saying, ‘This is my beloved Son, in whom I am well pleased…’” Matthew 3:16-17 (also Mark 1:10–11; Luke 3:22; John 1:32)

· 1 John 5:7–8: "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one."

· Luke 1:35: "The angel answered and said to her, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God.' "

· Hebrews 9:14: "How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!"

Catechism of the Catholic Church
234 The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the "hierarchy of the truths of faith". The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men "and reconciles and unites with himself those who turn away from sin".

237 The Trinity is a mystery of faith in the strict sense, one of the "mysteries that are hidden in God, which can never be known unless they are revealed by God". To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost Being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel's faith before the Incarnation of God's Son and the sending of the Holy Spirit.

253 The Trinity is One. We do not confess three Gods, but one God in three persons, the "consubstantial Trinity". The divine persons do not share the one divinity among themselves but each of them is God whole and entire: "The Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, i.e. by nature one God." In the words of the Fourth Lateran Council (1215), "Each of the persons is that supreme reality, viz., the divine substance, essence or nature."

1266 The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:- enabling them to believe in God, to hope in him, and to love him through the theological virtues;- giving them the power to live and act under the prompting of the Holy Spirit through the gifts of the Holy Spirit;- allowing them to grow in goodness through the moral virtues.Thus the whole organism of the Christian's supernatural life has its roots in Baptism.

One God, Three Persons
While the Father, Son, and Holy Spirit are of one and same God, the mission of each person of the Trinity is very specific: Father is the Creator, responsible for creation of all that is seen and unseen. Son is the Redeemer through his mission here on earth and his life, passion, death, and resurrection. Holy Spirit is the Sanctifier, the one who sustains in holiness the Father’s creation.

The Presence of the Trinity in the life of a Christian
The Trinity first manifests in the life of a Christian in the Sacrament of Baptism.
Faithful participation of the Sacraments maintains within us the presence of the Trinity.

In Baptism we are first introduced to the Trinity. In Confirmation the fullness of the Spirit is opened up for the spiritual benefit of the believer. Eucharist, the Body and Blood of Jesus, sustains within us the presence of God and allows us to become more like Christ so that we too may continue to build up the kingdom of God.


Prayer to the Trinity
Let us Pray God, we praise you:

Father all-powerful,

Christ Lord and Savior,

Spirit of Love.

You reveal yourself in the depths of our being,

drawing us to share in your life and your love.

One God, three Persons,

be near to the people formed in your image,

close to the world your love brings to life.

We ask you this,

Father, Son and Holy Spirit, one God,

true and living, forever and ever. Amen.

The Holy Father Bids Farewell

FAREWELL ADDRESS OF POPE BENEDICT XVI
JFK AIRPORT, NEW YORK

20 APRIL 2008

Mr. Vice-President,

Distinguished Civil Authorities,

My Brother Bishops,

Dear Brothers and Sisters,

The time has come for me to bid farewell to your country. These days that I have spent in the United States have been blessed with many memorable experiences of American hospitality, and I wish to express my deep appreciation to all of you for your kind welcome. It has been a joy for me to witness the faith and devotion of the Catholic community here. It was heart-warming to spend time with leaders and representatives of other Christian communities and other religions, and I renew my assurances of respect and esteem to all of you. I am grateful to President Bush for kindly coming to greet me at the start of my visit, and I thank Vice-President Cheney for his presence here as I depart. The civic authorities, workers and volunteers in Washington and New York have given generously of their time and resources in order to ensure the smooth progress of my visit at every stage, and for this I express my profound thanks and appreciation to Mayor Adrian Fenty of Washington and Mayor Michael Bloomberg of New York.

Once again I offer prayerful good wishes to the representatives of the see of Baltimore, the first Archdiocese, and those of New York, Boston, Philadelphia and Louisville, in this jubilee year. May the Lord continue to bless you in the years ahead. To all my Brother Bishops, to Bishop DiMarzio of this Diocese of Brooklyn, and to the officers and staff of the Episcopal Conference who have contributed in so many ways to the preparation of this visit, I extend my renewed gratitude for their hard work and dedication. With great affection I greet once more the priests and religious, the deacons, the seminarians and young people, and all the faithful in the United States, and I encourage you to continue bearing joyful witness to Christ our Hope, our Risen Lord and Savior, who makes all things new and gives us life in abundance.

One of the high-points of my visit was the opportunity to address the General Assembly of the United Nations, and I thank Secretary-General Ban Ki-moon for his kind invitation and welcome. Looking back over the sixty years that have passed since the Universal Declaration of Human Rights, I give thanks for all that the Organization has been able to achieve in defending and promoting the fundamental rights of every man, woman and child throughout the world, and I encourage people of good will everywhere to continue working tirelessly to promote justice and peaceful co-existence between peoples and nations.

My visit this morning to Ground Zero will remain firmly etched in my memory, as I continue to pray for those who died and for all who suffer in consequence of the tragedy that occurred there in 2001. For all the people of America, and indeed throughout the world, I pray that the future will bring increased fraternity and solidarity, a growth in mutual respect, and a renewed trust and confidence in God, our heavenly Father.

With these words, I take my leave, I ask you to remember me in your prayers, and I assure you of my affection and friendship in the Lord. May God bless America!

Papal Mass at Yankee Stadium, 57K Strong

HOMILY OF POPE BENEDICT XVI
MASS OF THE FIFTH SUNDAY OF EASTER

YANKEE STADIUM, NEW YORK

20 APRIL 2008

Dear Brothers and Sisters in Christ,

In the Gospel we have just heard, Jesus tells his Apostles to put their faith in him, for he is "the way, and the truth and the life" (Jn 14:6). Christ is the way that leads to the Father, the truth which gives meaning to human existence, and the source of that life which is eternal joy with all the saints in his heavenly Kingdom. Let us take the Lord at his word! Let us renew our faith in him and put all our hope in his promises!

With this encouragement to persevere in the faith of Peter (cf. Lk 22:32; Mt 16:17), I greet all of you with great affection. I thank Cardinal Egan for his cordial words of welcome in your name. At this Mass, the Church in the United States celebrates the two hundredth anniversary of the creation of the Sees of New York, Boston, Philadelphia and Louisville from the mother See of Baltimore. The presence around this altar of the Successor of Peter, his brother bishops and priests, and deacons, men and women religious, and lay faithful from throughout the fifty states of the Union, eloquently manifests our communion in the Catholic faith which comes to us from the Apostles.

Our celebration today is also a sign of the impressive growth which God has given to the Church in your country in the past two hundred years. From a small flock like that described in the first reading, the Church in America has been built up in fidelity to the twin commandment of love of God and love of neighbor. In this land of freedom and opportunity, the Church has united a widely diverse flock in the profession of the faith and, through her many educational, charitable and social works, has also contributed significantly to the growth of American society as a whole.

This great accomplishment was not without its challenges. Today's first reading, taken from the Acts of the Apostles, speaks of linguistic and cultural tensions already present within the earliest Church community. At the same time, it shows the power of the word of God, authoritatively proclaimed by the Apostles and received in faith, to create a unity which transcends the divisions arising from human limitations and weakness. Here we are reminded of a fundamental truth: that the Church's unity has no other basis than the Word of God, made flesh in Christ Jesus our Lord. All external signs of identity, all structures, associations and programs, valuable or even essential as they may be, ultimately exist only to support and foster the deeper unity which, in Christ, is God's indefectible gift to his Church.

The first reading also makes clear, as we see from the imposition of hands on the first deacons, that the Church's unity is "apostolic". It is a visible unity, grounded in the Apostles whom Christ chose and appointed as witnesses to his resurrection, and it is born of what the Scriptures call "the obedience of faith" (Rom 1:5; cf. Acts 6:7).

"Authority" … "obedience". To be frank, these are not easy words to speak nowadays. Words like these represent a "stumbling stone" for many of our contemporaries, especially in a society which rightly places a high value on personal freedom. Yet, in the light of our faith in Jesus Christ - "the way and the truth and the life" - we come to see the fullest meaning, value, and indeed beauty, of those words. The Gospel teaches us that true freedom, the freedom of the children of God, is found only in the self-surrender which is part of the mystery of love. Only by losing ourselves, the Lord tells us, do we truly find ourselves (cf. Lk 17:33). True freedom blossoms when we turn away from the burden of sin, which clouds our perceptions and weakens our resolve, and find the source of our ultimate happiness in him who is infinite love, infinite freedom, infinite life. "In his will is our peace".

Real freedom, then, is God's gracious gift, the fruit of conversion to his truth, the truth which makes us free (cf. Jn 8:32). And this freedom in truth brings in its wake a new and liberating way of seeing reality. When we put on "the mind of Christ" (cf. Phil 2:5), new horizons open before us! In the light of faith, within the communion of the Church, we also find the inspiration and strength to become a leaven of the Gospel in the world. We become the light of the world, the salt of the earth (cf. Mt 5:13-14), entrusted with the "apostolate" of making our own lives, and the world in which we live, conform ever more fully to God's saving plan.

This magnificent vision of a world being transformed by the liberating truth of the Gospel is reflected in the description of the Church found in today's second reading. The Apostle tells us that Christ, risen from the dead, is the keystone of a great temple which is even now rising in the Spirit. And we, the members of his body, through Baptism have become "living stones" in that temple, sharing in the life of God by grace, blessed with the freedom of the sons of God, and empowered to offer spiritual sacrifices pleasing to him (cf. 1 Pet 2:5). And what is this offering which we are called to make, if not to direct our every thought, word and action to the truth of the Gospel and to harness all our energies in the service of God's Kingdom? Only in this way can we build with God, on the one foundation which is Christ (cf. 1 Cor 3:11). Only in this way can we build something that will truly endure. Only in this way can our lives find ultimate meaning and bear lasting fruit.

Today we recall the bicentennial of a watershed in the history of the Church in the United States: its first great chapter of growth. In these two hundred years, the face of the Catholic community in your country has changed greatly. We think of the successive waves of immigrants whose traditions have so enriched the Church in America. We think of the strong faith which built up the network of churches, educational, healthcare and social institutions which have long been the hallmark of the Church in this land. We think also of those countless fathers and mothers who passed on the faith to their children, the steady ministry of the many priests who devoted their lives to the care of souls, and the incalculable contribution made by so many men and women religious, who not only taught generations of children how to read and write, but also inspired in them a lifelong desire to know God, to love him and to serve him. How many "spiritual sacrifices pleasing to God" have been offered up in these two centuries! In this land of religious liberty, Catholics found freedom not only to practice their faith, but also to participate fully in civic life, bringing their deepest moral convictions to the public square and cooperating with their neighbors in shaping a vibrant, democratic society. Today's celebration is more than an occasion of gratitude for graces received. It is also a summons to move forward with firm resolve to use wisely the blessings of freedom, in order to build a future of hope for coming generations.

"You are a chosen race, a royal priesthood, a holy nation, a people he claims for his own, to proclaim his glorious works" (1 Pet 2:9). These words of the Apostle Peter do not simply remind us of the dignity which is ours by God's grace; they also challenge us to an ever greater fidelity to the glorious inheritance which we have received in Christ (cf. Eph 1:18). They challenge us to examine our consciences, to purify our hearts, to renew our baptismal commitment to reject Satan and all his empty promises. They challenge us to be a people of joy, heralds of the unfailing hope (cf. Rom 5:5) born of faith in God's word, and trust in his promises.

Each day, throughout this land, you and so many of your neighbors pray to the Father in the Lord's own words: "Thy Kingdom come". This prayer needs to shape the mind and heart of every Christian in this nation. It needs to bear fruit in the way you lead your lives and in the way you build up your families and your communities. It needs to create new "settings of hope" (cf. Spe Salvi, 32ff.) where God's Kingdom becomes present in all its saving power.

Praying fervently for the coming of the Kingdom also means being constantly alert for the signs of its presence, and working for its growth in every sector of society. It means facing the challenges of present and future with confidence in Christ's victory and a commitment to extending his reign. It means not losing heart in the face of resistance, adversity and scandal. It means overcoming every separation between faith and life, and countering false gospels of freedom and happiness. It also means rejecting a false dichotomy between faith and political life, since, as the Second Vatican Council put it, "there is no human activity - even in secular affairs - which can be withdrawn from God's dominion" (Lumen Gentium, 36). It means working to enrich American society and culture with the beauty and truth of the Gospel, and never losing sight of that great hope which gives meaning and value to all the other hopes which inspire our lives.

And this, dear friends, is the particular challenge which the Successor of Saint Peter sets before you today. As "a chosen people, a royal priesthood, a holy nation", follow faithfully in the footsteps of those who have gone before you! Hasten the coming of God's Kingdom in this land! Past generations have left you an impressive legacy. In our day too, the Catholic community in this nation has been outstanding in its prophetic witness in the defense of life, in the education of the young, in care for the poor, the sick and the stranger in your midst. On these solid foundations, the future of the Church in America must even now begin to rise!

Yesterday, not far from here, I was moved by the joy, the hope and the generous love of Christ which I saw on the faces of the many young people assembled in Dunwoodie. They are the Church's future, and they deserve all the prayer and support that you can give them. And so I wish to close by adding a special word of encouragement to them. My dear young friends, like the seven men, "filled with the Spirit and wisdom" whom the Apostles charged with care for the young Church, may you step forward and take up the responsibility which your faith in Christ sets before you! May you find the courage to proclaim Christ, "the same, yesterday, and today and for ever" and the unchanging truths which have their foundation in him (cf. Gaudium et Spes, 10; Heb 13:8). These are the truths that set us free! They are the truths which alone can guarantee respect for the inalienable dignity and rights of each man, woman and child in our world - including the most defenseless of all human beings, the unborn child in the mother's womb. In a world where, as Pope John Paul II, speaking in this very place, reminded us, Lazarus continues to stand at our door (Homily at Yankee Stadium, October 2, 1979, No. 7), let your faith and love bear rich fruit in outreach to the poor, the needy and those without a voice. Young men and women of America, I urge you: open your hearts to the Lord's call to follow him in the priesthood and the religious life. Can there be any greater mark of love than this: to follow in the footsteps of Christ, who was willing to lay down his life for his friends (cf. Jn 15:13)?

In today's Gospel, the Lord promises his disciples that they will perform works even greater than his (cf. Jn 14:12). Dear friends, only God in his providence knows what works his grace has yet to bring forth in your lives and in the life of the Church in the United States. Yet Christ's promise fills us with sure hope. Let us now join our prayers to his, as living stones in that spiritual temple which is his one, holy, catholic and apostolic Church. Let us lift our eyes to him, for even now he is preparing for us a place in his Father's house. And empowered by his Holy Spirit, let us work with renewed zeal for the spread of his Kingdom.

"Happy are you who believe!" (cf. 1 Pet 2:7). Let us turn to Jesus! He alone is the way that leads to eternal happiness, the truth who satisfies the deepest longings of every heart, and the life who brings ever new joy and hope, to us and to our world. Amen.

* * *

Queridos hermanos y hermanas en el Señor:

Les saludo con afecto y me alegro de celebrar esta Santa Misa para dar gracias a Dios por el bicentenario del momento en que empezó a desarrollarse la Iglesia Católica en esta Nación. Al mirar el camino de fe recorrido en estos años, no exento también de dificultades, alabamos al Señor por los frutos que la Palabra de Dios ha dado en estas tierras y le manifestamos nuestro deseo de que Cristo, Camino, Verdad y Vida, sea cada vez más conocido y amado.

Aquí, en este País de libertad, quiero proclamar con fuerza que la Palabra de Cristo no elimina nuestras aspiraciones a una vida plena y libre, sino que nos descubre nuestra verdadera dignidad de hijos de Dios y nos alienta a luchar contra todo aquello que nos esclaviza, empezando por nuestro propio egoísmo y caprichos. Al mismo tiempo, nos anima a manifestar nuestra fe a través de nuestra vida de caridad y a hacer que nuestras comunidades eclesiales sean cada día más acogedoras y fraternas.

Sobre todo a los jóvenes les confío asumir el gran reto que entraña creer en Cristo y lograr que esa fe se manifieste en una cercanía efectiva hacia los pobres. También en una respuesta generosa a las llamadas que Él sigue formulando para dejarlo todo y emprender una vida de total consagración a Dios y a la Iglesia, en la vida sacerdotal o religiosa.

Queridos hermanos y hermanas, les invito a mirar el futuro con esperanza, permitiendo que Jesús entre en sus vidas. Solamente Él es el camino que conduce a la felicidad que no acaba, la verdad que satisface las más nobles expectativas humanas y la vida colmada de gozo para bien de la Iglesia y el mundo. Que Dios les bendiga.

Photos: Reuters/AP

Why does the Pope Wear Red Shoes... With a White Cassock?

Yesterday, at our Parish Festival, a person commented on the Pope's red shoes and inquired as to why he wears shoes in that color.

Answer: Long before white became standard papal color, red was the color specified for the vestments of the Holy Father. Pope Pius V who reigned from 1566 to 1572 was the first to don the white vestments. Being a Benedictine priest, he chose to keep his habit when elected. A good and holy man, Pius was responsible for promulgating the Tridentine Missal (which remained virtually unchanged until Vatican II) and tying up the loose ends of the Council of Trent. He is reputed to have given large sums of money to the poor upon his election to the See of Peter. His humility was remembered by his immediate successors by donning white as the papal color. This tradition stuck beyond the immediate generations and continues today.

Red, at one time was the standard color because the Pope was a cardinal elected by and from the cardinals of Rome, a first among equals. Popes throughout the ages have kept red in certain haberdasheries. The papal camauro (red velvet white ermine lined cap) the red mozzetta, red shoes, and red wide stole are among some examples.

Feel free to send other questions or expand on this subject. Photo: Reuters

Pope's Message to Young People and Seminarians

MEETING WITH YOUNG PEOPLE AND SEMINARIANS
ADDRESS OF HIS HOLINESS BENEDICT XVI
Saint Joseph Seminary, Yonkers, New YorkSaturday, 19 April 2008

Your Eminence,
Dear Brother Bishops,
Dear Young Friends,

“Proclaim the Lord Christ … and always have your answer ready for people who ask the reason for the hope that is within you” (1 Pet 3:15). With these words from the First Letter of Peter I greet each of you with heartfelt affection. I thank Cardinal Egan for his kind words of welcome and I also thank the representatives chosen from among you for their gestures of welcome. To Bishop Walsh, Rector of Saint Joseph Seminary, staff and seminarians, I offer my special greetings and gratitude.

Young friends, I am very happy to have the opportunity to speak with you. Please pass on my warm greetings to your family members and relatives, and to the teachers and staff of the various schools, colleges and universities you attend. I know that many people have worked hard to ensure that our gathering could take place. I am most grateful to them all. Also, I wish to acknowledge your singing to me Happy Birthday! Thank you for this moving gesture; I give you all an “A plus” for your German pronunciation! This evening I wish to share with you some thoughts about being disciples of Jesus Christ ─ walking in the Lord’s footsteps, our own lives become a journey of hope.

In front of you are the images of six ordinary men and women who grew up to lead extraordinary lives. The Church honors them as Venerable, Blessed, or Saint: each responded to the Lord’s call to a life of charity and each served him here, in the alleys, streets and suburbs of New York. I am struck by what a remarkably diverse group they are: poor and rich, lay men and women - one a wealthy wife and mother - priests and sisters, immigrants from afar, the daughter of a Mohawk warrior father and Algonquin mother, another a Haitian slave, and a Cuban intellectual.

Saint Elizabeth Ann Seton, Saint Frances Xavier Cabrini, Saint John Neumann, Blessed Kateri Tekakwitha, Venerable Pierre Toussaint, and Padre Felix Varela: any one of us could be among them, for there is no stereotype to this group, no single mold. Yet a closer look reveals that there are common elements. Inflamed with the love of Jesus, their lives became remarkable journeys of hope. For some, that meant leaving home and embarking on a pilgrim journey of thousands of miles. For each there was an act of abandonment to God, in the confidence that he is the final destination of every pilgrim. And all offered an outstretched hand of hope to those they encountered along the way, often awakening in them a life of faith. Through orphanages, schools and hospitals, by befriending the poor, the sick and the marginalized, and through the compelling witness that comes from walking humbly in the footsteps of Jesus, these six people laid open the way of faith, hope and charity to countless individuals, including perhaps your own ancestors.

And what of today? Who bears witness to the Good News of Jesus on the streets of New York, in the troubled neighborhoods of large cities, in the places where the young gather, seeking someone in whom they can trust? God is our origin and our destination, and Jesus the way. The path of that journey twists and turns ─ just as it did for our saints ─ through the joys and the trials of ordinary, everyday life: within your families, at school or college, during your recreation activities, and in your parish communities. All these places are marked by the culture in which you are growing up. As young Americans you are offered many opportunities for personal development, and you are brought up with a sense of generosity, service and fairness. Yet you do not need me to tell you that there are also difficulties: activities and mindsets which stifle hope, pathways which seem to lead to happiness and fulfillment but in fact end only in confusion and fear.

My own years as a teenager were marred by a sinister regime that thought it had all the answers; its influence grew – infiltrating schools and civic bodies, as well as politics and even religion – before it was fully recognized for the monster it was. It banished God and thus became impervious to anything true and good. Many of your grandparents and great-grandparents will have recounted the horror of the destruction that ensued. Indeed, some of them came to America precisely to escape such terror.

Let us thank God that today many people of your generation are able to enjoy the liberties which have arisen through the extension of democracy and respect for human rights. Let us thank God for all those who strive to ensure that you can grow up in an environment that nurtures what is beautiful, good, and true: your parents and grandparents, your teachers and priests, those civic leaders who seek what is right and just.

The power to destroy does, however, remain. To pretend otherwise would be to fool ourselves. Yet, it never triumphs; it is defeated. This is the essence of the hope that defines us as Christians; and the Church recalls this most dramatically during the Easter Triduum and celebrates it with great joy in the season of Easter! The One who shows us the way beyond death is the One who shows us how to overcome destruction and fear: thus it is Jesus who is the true teacher of life (cf. Spe Salvi, 6). His death and resurrection mean that we can say to the Father “you have restored us to life!” (Prayer after Communion, Good Friday). And so, just a few weeks ago, during the beautiful Easter Vigil liturgy, it was not from despair or fear that we cried out to God for our world, but with hope-filled confidence: dispel the darkness of our heart! dispel the darkness of our minds! (cf. Prayer at the Lighting of the Easter Candle).

What might that darkness be? What happens when people, especially the most vulnerable, encounter a clenched fist of repression or manipulation rather than a hand of hope? A first group of examples pertains to the heart. Here, the dreams and longings that young people pursue can so easily be shattered or destroyed. I am thinking of those affected by drug and substance abuse, homelessness and poverty, racism, violence, and degradation – especially of girls and women. While the causes of these problems are complex, all have in common a poisoned attitude of mind which results in people being treated as mere objects ─ a callousness of heart takes hold which first ignores, then ridicules, the God-given dignity of every human being. Such tragedies also point to what might have been and what could be, were there other hands – your hands – reaching out. I encourage you to invite others, especially the vulnerable and the innocent, to join you along the way of goodness and hope.

The second area of darkness – that which affects the mind – often goes unnoticed, and for this reason is particularly sinister. The manipulation of truth distorts our perception of reality, and tarnishes our imagination and aspirations. I have already mentioned the many liberties which you are fortunate enough to enjoy. The fundamental importance of freedom must be rigorously safeguarded. It is no surprise then that numerous individuals and groups vociferously claim their freedom in the public forum. Yet freedom is a delicate value. It can be misunderstood or misused so as to lead not to the happiness which we all expect it to yield, but to a dark arena of manipulation in which our understanding of self and the world becomes confused, or even distorted by those who have an ulterior agenda.

Have you noticed how often the call for freedom is made without ever referring to the truth of the human person? Some today argue that respect for freedom of the individual makes it wrong to seek truth, including the truth about what is good. In some circles to speak of truth is seen as controversial or divisive, and consequently best kept in the private sphere. And in truth’s place – or better said its absence – an idea has spread which, in giving value to everything indiscriminately, claims to assure freedom and to liberate conscience. This we call relativism. But what purpose has a “freedom” which, in disregarding truth, pursues what is false or wrong? How many young people have been offered a hand which in the name of freedom or experience has led them to addiction, to moral or intellectual confusion, to hurt, to a loss of self-respect, even to despair and so tragically and sadly to the taking of their own life?

Dear friends, truth is not an imposition. Nor is it simply a set of rules. It is a discovery of the One who never fails us; the One whom we can always trust. In seeking truth we come to live by belief because ultimately truth is a person: Jesus Christ. That is why authentic freedom is not an opting out. It is an opting in; nothing less than letting go of self and allowing oneself to be drawn into Christ’s very being for others (cf. Spe Salvi, 28).

How then can we as believers help others to walk the path of freedom which brings fulfillment and lasting happiness? Let us again turn to the saints. How did their witness truly free others from the darkness of heart and mind? The answer is found in the kernel of their faith; the kernel of our faith. The Incarnation, the birth of Jesus, tells us that God does indeed find a place among us. Though the inn is full, he enters through the stable, and there are people who see his light. They recognize Herod’s dark closed world for what it is, and instead follow the bright guiding star of the night sky. And what shines forth? Here you might recall the prayer uttered on the most holy night of Easter: “Father we share in the light of your glory through your Son the light of the world … inflame us with your hope!” (Blessing of the Fire). And so, in solemn procession with our lighted candles we pass the light of Christ among us. It is “the light which dispels all evil, washes guilt away, restores lost innocence, brings mourners joy, casts out hatred, brings us peace, and humbles earthly pride” (Exsultet). This is Christ’s light at work. This is the way of the saints. It is a magnificent vision of hope – Christ’s light beckons you to be guiding stars for others, walking Christ’s way of forgiveness, reconciliation, humility, joy and peace.

At times, however, we are tempted to close in on ourselves, to doubt the strength of Christ’s radiance, to limit the horizon of hope. Take courage! Fix your gaze on our saints. The diversity of their experience of God’s presence prompts us to discover anew the breadth and depth of Christianity. Let your imaginations soar freely along the limitless expanse of the horizons of Christian discipleship. Sometimes we are looked upon as people who speak only of prohibitions. Nothing could be further from the truth! Authentic Christian discipleship is marked by a sense of wonder. We stand before the God we know and love as a friend, the vastness of his creation, and the beauty of our Christian faith.

Dear friends, the example of the saints invites us, then, to consider four essential aspects of the treasure of our faith: personal prayer and silence, liturgical prayer, charity in action, and vocations.

What matters most is that you develop your personal relationship with God. That relationship is expressed in prayer. God by his very nature speaks, hears, and replies. Indeed, Saint Paul reminds us: we can and should “pray constantly” (1 Thess 5:17). Far from turning in on ourselves or withdrawing from the ups and downs of life, by praying we turn towards God and through him to each other, including the marginalized and those following ways other than God’s path (cf. Spe Salvi, 33). As the saints teach us so vividly, prayer becomes hope in action. Christ was their constant companion, with whom they conversed at every step of their journey for others.

There is another aspect of prayer which we need to remember: silent contemplation. Saint John, for example, tells us that to embrace God’s revelation we must first listen, then respond by proclaiming what we have heard and seen (cf. 1 Jn 1:2-3; Dei Verbum, 1). Have we perhaps lost something of the art of listening? Do you leave space to hear God’s whisper, calling you forth into goodness? Friends, do not be afraid of silence or stillness, listen to God, adore him in the Eucharist. Let his word shape your journey as an unfolding of holiness.

In the liturgy we find the whole Church at prayer. The word liturgy means the participation of God’s people in “the work of Christ the Priest and of His Body which is the Church” (Sacrosanctum Concilium, 7). What is that work? First of all it refers to Christ’s Passion, his Death and Resurrection, and his Ascension – what we call the Paschal Mystery. It also refers to the celebration of the liturgy itself. The two meanings are in fact inseparably linked because this “work of Jesus” is the real content of the liturgy. Through the liturgy, the “work of Jesus” is continually brought into contact with history; with our lives in order to shape them. Here we catch another glimpse of the grandeur of our Christian faith. Whenever you gather for Mass, when you go to Confession, whenever you celebrate any of the sacraments, Jesus is at work. Through the Holy Spirit, he draws you to himself, into his sacrificial love of the Father which becomes love for all. We see then that the Church’s liturgy is a ministry of hope for humanity. Your faithful participation, is an active hope which helps to keep the world – saints and sinners alike – open to God; this is the truly human hope we offer everyone (cf. Spe Salvi, 34).

Your personal prayer, your times of silent contemplation, and your participation in the Church’s liturgy, bring you closer to God and also prepare you to serve others. The saints accompanying us this evening show us that the life of faith and hope is also a life of charity. Contemplating Jesus on the Cross we see love in its most radical form. We can begin to imagine the path of love along which we must move (cf. Deus Caritas Est, 12). The opportunities to make this journey are abundant. Look about you with Christ’s eyes, listen with his ears, feel and think with his heart and mind. Are you ready to give all as he did for truth and justice? Many of the examples of the suffering which our saints responded to with compassion are still found here in this city and beyond. And new injustices have arisen: some are complex and stem from the exploitation of the heart and manipulation of the mind; even our common habitat, the earth itself, groans under the weight of consumerist greed and irresponsible exploitation. We must listen deeply. We must respond with a renewed social action that stems from the universal love that knows no bounds. In this way, we ensure that our works of mercy and justice become hope in action for others.

Dear young people, finally I wish to share a word about vocations. First of all my thoughts go to your parents, grandparents and godparents. They have been your primary educators in the faith. By presenting you for baptism, they made it possible for you to receive the greatest gift of your life. On that day you entered into the holiness of God himself. You became adoptive sons and daughters of the Father. You were incorporated into Christ. You were made a dwelling place of his Spirit. Let us pray for mothers and fathers throughout the world, particularly those who may be struggling in any way – socially, materially, spiritually. Let us honor the vocation of matrimony and the dignity of family life. Let us always appreciate that it is in families that vocations are given life.

Gathered here at Saint Joseph Seminary, I greet the seminarians present and indeed encourage all seminarians throughout America. I am glad to know that your numbers are increasing! The People of God look to you to be holy priests, on a daily journey of conversion, inspiring in others the desire to enter more deeply into the ecclesial life of believers. I urge you to deepen your friendship with Jesus the Good Shepherd. Talk heart to heart with him. Reject any temptation to ostentation, careerism, or conceit. Strive for a pattern of life truly marked by charity, chastity and humility, in imitation of Christ, the Eternal High Priest, of whom you are to become living icons (cf. Pastores Dabo Vobis, 33). Dear seminarians, I pray for you daily. Remember that what counts before the Lord is to dwell in his love and to make his love shine forth for others.

Religious Sisters, Brothers and Priests contribute greatly to the mission of the Church. Their prophetic witness is marked by a profound conviction of the primacy with which the Gospel shapes Christian life and transforms society. Today, I wish to draw your attention to the positive spiritual renewal which Congregations are undertaking in relation to their charism. The word charism means a gift freely and graciously given. Charisms are bestowed by the Holy Spirit, who inspires founders and foundresses, and shapes Congregations with a subsequent spiritual heritage. The wondrous array of charisms proper to each Religious Institute is an extraordinary spiritual treasury. Indeed, the history of the Church is perhaps most beautifully portrayed through the history of her schools of spirituality, most of which stem from the saintly lives of founders and foundresses. Through the discovery of charisms, which yield such a breadth of spiritual wisdom, I am sure that some of you young people will be drawn to a life of apostolic or contemplative service. Do not be shy to speak with Religious Brothers, Sisters or Priests about the charism and spirituality of their Congregation. No perfect community exists, but it is fidelity to a founding charism, not to particular individuals, that the Lord calls you to discern. Have courage! You too can make your life a gift of self for the love of the Lord Jesus and, in him, of every member of the human family (cf. Vita Consecrata, 3).

Friends, again I ask you, what about today? What are you seeking? What is God whispering to you? The hope which never disappoints is Jesus Christ. The saints show us the selfless love of his way. As disciples of Christ, their extraordinary journeys unfolded within the community of hope, which is the Church. It is from within the Church that you too will find the courage and support to walk the way of the Lord. Nourished by personal prayer, prompted in silence, shaped by the Church’s liturgy you will discover the particular vocation God has for you. Embrace it with joy. You are Christ’s disciples today. Shine his light upon this great city and beyond. Show the world the reason for the hope that resonates within you. Tell others about the truth that sets you free. With these sentiments of great hope in you I bid you farewell, until we meet again in Sydney this July for World Youth Day! And as a pledge of my love for you and your families, I gladly impart my Apostolic Blessing.

* * *

Queridos Seminaristas, queridos jóvenes:

Es para mí una gran alegría poder encontrarme con todos ustedes en este día de mi cumpleaños. Gracias por su acogida y por el cariño que me han demostrado.

Les animo a abrirle al Señor su corazón para que Él lo llene por completo y con el fuego de su amor lleven su Evangelio a todos los barrios de Nueva York.

La luz de la fe les impulsará a responder al mal con el bien y la santidad de vida, como lo hicieron los grandes testigos del Evangelio a lo largo de los siglos. Ustedes están llamados a continuar esa cadena de amigos de Jesús, que encontraron en su amor el gran tesoro de sus vidas. Cultiven esta amistad a través de la oración, tanto personal como litúrgica, y por medio de las obras de caridad y del compromiso por ayudar a los más necesitados. Si no lo han hecho, plantéense seriamente si el Señor les pide seguirlo de un modo radical en el ministerio sacerdotal o en la vida consagrada. No basta una relación esporádica con Cristo. Una amistad así no es tal. Cristo les quiere amigos suyos íntimos, fieles y perseverantes.

A la vez que les renuevo mi invitación a participar en la Jornada Mundial de la Juventud en Sidney, les aseguro mi recuerdo en la oración, en la que suplico a Dios que los haga auténticos discípulos de Cristo Resucitado. Muchas gracias.

Photos: AP/Reuters

Benedict's message to Young People and Re-cap of Ground Zero visit.

YOUNG PEOPLE: PERSONAL PRAYER, LITURGICAL PRAYER, CHARITY

19 APR 2008 (VIS) - Today at 4.30 p.m. local time, the Holy Father met with young people and seminarians at New York's St. Joseph's Seminary.

Following a welcome speech delivered by Cardinal Edward Egan, archbishop of New York, three representatives of the 20,000 young people presented the Pope with bread, rice and maize as a symbol of the richness of their various traditions. A group of young people then sang him "Happy Birthday" in German.

The Pope began his address by referring to the six images on display at the meeting. "Images", he said, "of six ordinary men and women who grew up to lead extraordinary lives. The Church honours them as Venerable, Blessed, or Saint: ... St. Elizabeth Ann Seton, St. Frances Xavier Cabrini, St. John Neumann, Blessed Kateri Tekakwitha, Venerable Pierre Toussaint, and Fr. Felix Varela. ... Each responded to the Lord's call to a life of charity and each served Him here, in the alleys, streets and suburbs of New York".

"And what of today?" the Pope asked. "Who bears witness to the Good News of Jesus on the streets of New York, in the troubled neighbourhoods of large cities, in the places where the young gather, seeking someone in whom they can trust? God is our origin and our destination, and Jesus the way", he said.

After highlighting the fact that young Americans today "are brought up with a sense of generosity, service and fairness", the Holy Father recalled how his own adolescence was "marred by a sinister regime that thought it had all the answers; its influence grew - infiltrating schools and civic bodies, as well as politics and even religion - before it was fully recognised for the monster it was. It banished God and thus became impervious to anything true and good".

"Let us thank God", said the Pope, "that today many people of your generation are able to enjoy the liberties which have arisen through the extension of democracy and respect for human rights".

"The power to destroy does, however, remain", he warned. "To pretend otherwise would be to fool ourselves. Yet, it never triumphs; it is defeated. ... During the beautiful Easter vigil liturgy, it was not from despair or fear that we cried out to God for our world, but with hope-filled confidence: dispel the darkness of our heart! dispel the darkness of our minds!" And "what might that darkness be?" the Pope asked. "What happens when people, especially the most vulnerable, encounter a clenched fist of repression or manipulation rather than a hand of hope?" In this context, he recalled young people "affected by drug and substance abuse, homelessness and poverty, racism, violence, and degradation - especially of girls and women".

Another "area of darkness - that which affects the mind - often goes unnoticed, and for this reason is particularly sinister. The manipulation of truth distorts our perception of reality, and tarnishes our imagination and aspirations", said the Pope. Hence "the fundamental importance of freedom must be rigorously safeguarded" because "it can be misunderstood or misused so as to lead not to the happiness which we all expect it to yield, but to a dark arena of manipulation in which our understanding of self and the world becomes confused, or even distorted by those who have an ulterior agenda".

The Holy Father noted that "often the call for freedom is made without ever referring to the truth of the human person, ... and in truth's place - or better said its absence - an idea has spread which, in giving value to everything indiscriminately, claims to assure freedom and to liberate conscience. This we call relativism".

"Dear friends", he told the young people "truth is not an imposition. Nor is it simply a set of rules. It is a discovery of the One who never fails us; the One Whom we can always trust. ... Ultimately truth is a person: Jesus Christ. That is why authentic freedom is not an opting out. It is an opting in".

"How then can we as believers help others to walk the path of freedom which brings fulfilment and lasting happiness? ... Christ's light beckons you to be guiding stars for others, walking Christ's way of forgiveness, reconciliation, humility, joy and peace".

Benedict XVI then turned his attention to "four essential aspects of the treasure of our faith: personal prayer and silence, liturgical prayer, charity in action, and vocations.

"What matters most", he added, "is that you develop your personal relationship with God. That relationship is expressed in prayer. ... Friends, do not be afraid of silence or stillness, listen to God, adore Him in the Eucharist. Let His word shape your journey as an unfolding of holiness".

"Through the liturgy, the 'work of Jesus' is continually brought into contact with history; with our lives in order to shape them. ... Whenever you gather for Mass, when you go to Confession, whenever you celebrate any of the Sacraments, Jesus is at work".

The Pope then referred to "new injustices" stemming "from the exploitation of the heart and manipulation of the mind; even our common habitat, the earth itself, groans under the weight of consumerist greed and irresponsible exploitation", he said. "We must respond with a renewed social action that stems from the universal love that knows no bounds".

He invited the young men and women to express their gratitude to "parents, grandparents and godparents, ... they made it possible for you to receive the greatest gift of your life", Baptism. "On that day you entered into the holiness of God Himself. You became adoptive sons and daughters of the Father. You were incorporated into Christ".

Turning then to address the 300 seminarians from east coast dioceses present at the gathering, the Pope told them: "The People of God look to you to be holy priests. ... I urge you to deepen your friendship with Jesus the Good Shepherd. ... Reject any temptation to ostentation, careerism, or conceit".

The Holy Father also underlined the generous contribution made by religious and by regular priests "to the mission of the Church. ... The wondrous array of charisms proper to each religious institute is an extraordinary spiritual treasury. ... Through the discovery of charisms, which yield such a breadth of spiritual wisdom, I am sure that some of you young people will be drawn to a life of apostolic or contemplative service".

"The hope which never disappoints is Jesus Christ", said Pope Benedict in conclusion, telling the young people present that within the Church "you too will find the courage and support to walk the way of the Lord. ... You are Christ's disciples today. Shine His light upon this great city and beyond".

Finally, the Pope bid farewell to his audience "until we meet again in Sydney this July for World Youth Day!"
PV-U.S.A./YOUTH SEMINARIANS/NEW YORK VIS 080420 (1150)

POPE AT GROUND ZERO: GOD BRING PEACE TO OUR VIOLENT WORLD

New York at 9.30 a.m. local time today, the Pope visited Ground Zero, the name now used to refer to the site once occupied by the twin towers of the World Trade Centre.

On 11 September 2001 two aircraft crashed into the twin towers, destroying them and a number of neighbouring buildings in a terrorist attack which cost the lives of 2,896 people. The site today is a vast 80-metre deep crater, surrounded by a fence and marked with a cross.

In 2002 the reconstruction of the World Trade Centre was put out for tender in a competition won by the architect Daniel Libensky. Today, Ground Zero is a construction site where work is scheduled to finish in the year 2012. The main building of the new complex will be the "Freedom Tower", 541 metres high.

Benedict XVI arrived at Ground Zero accompanied by Cardinal Edward Egan, archbishop of New York. Awaiting him there were Michael Bloomberg, mayor of the city; David A. Paterson and John Corzine, respectively governors of New York and of New Jersey; 24 people representing the forces that responded to the attack of 11 September, and a number of injured and relatives of the victims.

The Holy Father kneeled for a few minutes of silent prayer for the victims of the attack, then lit a candle before pronouncing the following prayer:

"O God of love, compassion, and healing,
look on us, people of many different faiths and traditions,
who gather today at this site,
the scene of incredible violence and pain.

"We ask you in your goodness
to give eternal light and peace
to all who died here -
the heroic first-responders:
our fire fighters, police officers,
emergency service workers, and Port Authority personnel,
along with all the innocent men and women
who were victims of this tragedy
simply because their work or service
brought them here on 11 September 2001.

"We ask you, in your compassion
to bring healing to those
who, because of their presence here that day,
suffer from injuries and illness.
Heal, too, the pain of still-grieving families
and all who lost loved ones in this tragedy.
Give them strength to continue their lives with courage and hope.

"We are mindful as well
of those who suffered death, injury, and loss
on the same day at the Pentagon and in Shanksville, Pennsylvania.
Our hearts are one with theirs
as our prayer embraces their pain and suffering.

"God of peace, bring your peace to our violent world:
peace in the hearts of all men and women
and peace among the nations of the earth.
Turn to your way of love
those whose hearts and minds
are consumed with hatred.

"God of understanding,
overwhelmed by the magnitude of this tragedy,
we seek your light and guidance
as we confront such terrible events.
Grant that those whose lives were spared
may live so that the lives lost here
may not have been lost in vain.
Comfort and console us,
strengthen us in hope,
and give us the wisdom and courage
to work tirelessly for a world
where true peace and love reign
among nations and in the hearts of all".

The prayer over, the Pope greeted survivors of the attack, relatives of some of the victims, and members of the rescue squads. Finally, he imparted his blessing to those present.

After the ceremony, the Holy Father returned to his residence where he bid farewell to the staff of the Holy See permanent mission to the United Nations in New York before having lunch in private.
PV-U.S.A./PRAYER GROUND ZERO/NEW YORK VIS 080420

Photos: Reuters/AP