"Let Us Begin This Lenten Itinerary Confident and Joyful"
- Here is a translation of the homily Benedict XVI delivered Ash Wednesday, during a Mass he presided over in the Roman Basilica of St. Sabina.
* * *
Dear Brothers and Sisters,
We begin today the liturgical season of Lent with the thought-provoking rite of the imposition of ashes, through which we wish to take on the commitment to convert our hearts to the horizons of grace. In general, in common opinion, this time runs the risk of being marked by sadness, by the darkness of life. Instead, it is a precious gift of God; it is an intense time full of meanings in the journey of the Church; it is the itinerary to the Lord's Easter. The biblical readings of today's celebration give us indications to live this spiritual experience fully.
"Return to me with all your heart" (Joel 2:12). In the first reading taken from the Book of the prophet Joel, we have heard these words with which God invited the Jewish people to sincere, not apparent, repentance. It is not about a superficial and transitory conversion but, rather, a spiritual itinerary which has much to do with the attitudes of the conscience and which implies a sincere resolution to repent. The prophet begins with the plague of the invasion of locusts, which fell on the people destroying their crops, to invite them to interior penance, to rend their hearts and not their garments (cf. 2:13).
Hence, it is about putting into practice an attitude of genuine conversion to God -- of return to him -- recognizing his holiness, his power, his majesty. And this conversion is possible because God is rich in mercy and great in love. His is a regenerating mercy, which creates a pure heart in us, renews our interior in a firm spirit, restoring to us the joy of salvation (cf.Psalm 50:14). God, in fact, does not will the death of the sinner, but that he be converted and live (cf. Ezekiel 33:11). So the prophet Joel orders, in the name of the Lord, that an appropriate penitential environment be created: It is necessary to blow the trumpet, convoke the meeting, awaken consciences.
The Lenten period proposes to us this liturgical and penitential ambit: a journey of forty days where we can experience in an effective way the merciful love of God. Today the call resounds for us: "Return to me with all your heart"; today we are the ones called to convert our hearts to God, conscious that we cannot carry out our conversion by ourselves, with our own efforts, because it is God who converts us. He offers us once again his forgiveness, inviting us to return to Him to give us a new heart, purified from the evil that oppresses it, to have us take part in his joy. Our world needs to be converted to God; it needs his forgiveness, his love; it needs a new heart.
"Be reconciled to God" (2 Corinthians 5:20). In the second reading, Saint Paul offers us another element on the path to conversion. The Apostle invites to look away from him and to direct our attention instead to the One who has sent him and to the content of the message he brings: "[s]o we are ambassadors for Christ, God making his appeal through us. We beseech you, on behalf of Christ, be reconciled to God" (Ibid.). An ambassador repeats what he has heard his Lord say and he speaks with the authority and within the limits he has received. He who carries out the office of ambassador must not attract attention to himself, but must place himself at the service of the message he must transmit and of the one who sent him. Saint Paul acts thus when carrying out his ministry of preaching the Word of God and of Apostle of Jesus Christ. He does not shrink in face of the task received, but carries it out with total dedication, inviting us to open ourselves to grace, to allow God to convert us. "Working together with him, then, we entreat you not to accept the grace of God in vain" (2 Corinthians 6:1).
"Now then, Christ's call to conversion," the Catechism of the Catholic Church tells us, "continues to resound in the lives of Christians. [...] is an uninterrupted task for the whole Church who 'clasping sinners to her bosom, [is]at once holy and always in need of purification, [and] follows constantly the path of penance and renewal' (LG 8). This endeavor of conversion is not just a human work. It is the movement of a 'contrite heart' (Psalm 51:19), drawn and moved by grace (cf. John 6:44; 12:32) to respond to the merciful love of God who loved us first (cf. 1 John 4:10)" (No. 1428).
St. Paul speaks to the Christians of Corinth, but through them he intends to address all men. All in fact are in need of the grace of God, to illumine their minds and hearts. And the Apostle adds: "now is the acceptable time, now is the day of salvation" (2 Corinthians6:2). We can all open ourselves to God's action, to his love; with our evangelical witness, we Christians must be a living message, in fact, in many cases we are the only Gospel that the men of today still read. This is our responsibility, following the steps of Saint Paul, here is another reason to live Lent well: to give witness of a lived faith to a world in difficulty that needs to return to God, which is in need of conversion.
"Beware of practicing your piety before men in order to be seen by them" (Matthew 6:1). In today's Gospel, Jesus repeats the three essential works of piety established in the Mosaic Law. Almsgiving, prayer and fasting characterized the Jews who observed the law. With the passing of time, these prescriptions were stained by the rust of exterior formalism, or they have even been transformed into a sign of superiority.
In these three works of piety Jesus makes evident a common temptation. When something good is done, almost instinctively the desire arises to be esteemed and admired for the good action, to have some satisfaction. And this, on one hand, shuts us in on ourselves, and on the other it takes us out of ourselves, because we live projected to what others think of us and admire in us. In proposing these prescriptions again, the Lord Jesus does not ask for formal respect to a law foreign to man, imposed by a severe lawmaker as a heavy burden, but he invites us to rediscover these three works of piety by living them more profoundly, not for love of self but for love of God, as means on the path of conversion to Him.
Almsgiving, prayer and fasting is the course of the divine pedagogy that supports us, not only in Lent, toward the encounter with the Risen Lord; a path to follow without ostentation, in the certainty that the heavenly Father is able to read and also to see in the secrecy of our hearts.
Dear brothers and sisters, let us begin this Lenten itinerary confident and joyful. Forty days separate us from Easter; this "intense" time of the liturgical year is a propitious time to attend, with greater commitment, to our conversion, to intensify listening to the Word of God, prayer and penance, opening our hearts to the docile acceptance of the divine will, for a more generous practice of mortification, thanks to which we will go more readily to help our needy neighbor: a spiritual itinerary which prepares us to receive the Paschal Mystery.
May Mary, our guide on our Lenten path, lead us to an ever more profound knowledge of Christ, dead and resurrected, may she help us in the spiritual battle against sin, may she sustain us on invoking forcefully: Convert us, "Deus salutaris noster" -- Convert us to You, O God, our salvation." Amen!
Showing posts with label Lent. Show all posts
Showing posts with label Lent. Show all posts
Thursday, March 10, 2011
On the Itinerary of Lent
"We Must Encounter, Receive and Follow" Christ
- Here is a translation of the catechesis Benedict XVI gave today, Ash Wednesday, during the general audience held in Paul VI Hall.
* * *
Dear brothers and sisters,
Today, marked by the austere symbol of ashes, we enter the Lenten season, beginning a spiritual journey that prepares us to celebrate worthily the Paschal Mysteries. The blessed ashes placed on our heads are a sign that reminds us of our condition as creatures; they invite us to penance and to intensify our commitment to conversion to follow the Lord ever more.
Lent is a journey; it is to accompany Jesus who goes up to Jerusalem, the place of the fulfillment of the mystery of his passion, death and resurrection; it reminds us that the Christian life is a "journey" to undertake, which consists not so much in a law to be observed but in the very person of Christ, who we must encounter, receive and follow. Jesus, in fact, says to us: "If any man would come after me, let him deny himself and take up his cross daily and follow me" (Luke 9:23). That is, he tells us that to arrive with him to the light and the joy of resurrection, to the victory of life, of love, of the good, we must also take up our cross every day, as a beautiful page of the "Imitation of Christ" exhorts us: "take up your cross and follow Jesus; in this way you will go to eternal life. He went before, carrying his cross, and died for you on the cross so that you would carry your cross and be willing to die on it. Because if you die with him, you will also live with him. And if you are his partner in sorrow, you will also be so in triumph" (L. 2, c. 12, n. 2).
In the holy Mass of the First Sunday of Lent we will pray: "O God our Father, with the celebration of this Lent, sacramental sign of our conversion, grant your faithful to grow in the knowledge of the mystery of Christ and to give witness of him with a fitting conduct of life" (Collect). It is an invocation that we address to God because we know that only he can convert our heart. And it is above all in the liturgy, in participation in the holy mysteries, where we are led to undertake this journey with the Lord; it is putting ourselves in Jesus' school, reflecting on the events that brought us salvation, but not as a simple commemoration, a memory of past events. In the liturgical actions, where Christ makes himself present through the power of the Holy Spirit, those salvific events become actual. There is a key word to which recourse is often taken in the liturgy to indicate this: the word "today"; and it must be understood in its original, not metaphorical sense. Today God reveals his law and lets us choose today between good and evil, between life and death (cf. Deuteronomy 30:19); today "the Kingdom of God is at hand; repent, and believe in the Gospel" (Mark 1:15); today Christ died on Calvary and has resurrected from the dead; he has ascended to heaven and is seated at the right hand of the Father; today we are given the Holy Spirit; today is the favorable time. To participate in the liturgy means, therefore, to submerge one's life in the mystery of Christ, in his permanent presence, to undertake a journey in which we enter into his death and resurrection to have life.
In the Sundays of Lent, in a very particular way in this liturgical year of Cycle A, we are introduced into living a baptismal itinerary, virtually following the journey of the catechumens, those who are preparing to receive baptism, to revive this gift in us, so that our life will recover the demands and commitments of this sacrament, which is at the base of our Christian life. In the message I sent for this Lent, I wished to recall the particular nexus that links the Lenten season to baptism. The Church has always associated the Easter Vigil with the celebration of baptism, step by step: a great mystery is realized in it, by which man, dead to sin, is made a participant in new life in Christ Risen and receives the Spirit of God that resurrected Jesus from the dead (cf. Romans 8:11). The readings we will hear in the forthcoming Sundays and to which I invite you to pay special attention, are taken precisely from the ancient tradition, which accompanied the catechumen in the discovery of baptism: They are the great proclamation of what God does in this sacrament, a wonderful baptismal catechesis addressed to each one of us.
The First Sunday, called Sunday of the Temptation because it presents the temptations of Jesus in the desert, invites us to renew our definitive decision for God and to face with courage the struggle that awaits us to remain faithful to him. The need for this decision, to resist evil, to follow Jesus, is always anew. On this Sunday, the Church, after having heard the testimony of godparents and catechists, celebrates the election of those who are admitted to the Easter sacraments.
The Second Sunday is called that of Abraham and the Transfiguration. Baptism is the sacrament of faith and divine filiation; like Abraham, father of believers, we are also invited to leave our land, to leave the securities we have built for ourselves, to again put our trust in God; the goal is presented in the transfiguration of Christ, the beloved Son, in which we also become "children of God."
In the following Sundays, baptism is presented in the images of water, light and life. The Third Sunday has us meet the Samaritan woman (cf. John 4:5-42). Like Israel in Exodus, we have also received in baptism the saving water; as he says to the Samaritan woman, Jesus has the water of life, which slakes all thirst, and this water is his own Spirit. On this Sunday, the Church celebrates the first examination of the catechumens and during the week gives them the Symbol: the Profession of Faith, the Creed.
The Fourth Sunday has us reflect on the experience of the "blind man from birth" (cf. John 9:1-41). In baptism we are liberated from the darkness of evil and we receive the light of Christ to live as children of the light. We must also learn to see the presence of God in the face of Christ, and thus the light. The second examination is celebrated in the journey of the catechumens.
Finally, the Fifth Sunday presents to us the resurrection of Lazarus (cf. John 11:1-45). In baptism we passed from death to life and we are made able to please God, to make the old man die, to live from the Spirit of the Risen One. The third examination is held for the catechumens and during the week they are given the Lord's Prayer, the Our Father.
This Lenten itinerary that we are invited to follow is characterized, in the tradition of the Church, by some practices: fasting, almsgiving and prayer. Fasting means abstinence from food but it includes other forms of privation for the sake of a more sober life. [But] all of this does not yet constitute the full reality of fasting: It is the external sign of an interior reality, of our commitment, with God's help, to abstain from evil and to live the Gospel. He does not really fast who does not know how to nourish himself on the Word of God.
Fasting, in the Christian tradition, is closely linked to almsgiving. In one of his addresses on Lent, St. Leo the Great taught: "Whatever a Christian does always, he must now do with greater dedication and devotion, to fulfill the apostolic norm of Lenten fasting consisting in abstinence not only from food, but above all abstinence from sins. To this obligatory and holy fast, no more useful deed can be added than almsgiving, which under the unique name of 'mercy' includes many good works. Immense is the field of works of mercy. Not only the rich and wealthy can benefit others with alms, so can those of modest and poor condition. In this way, though unequal in goods, all can be equal in their sentiments of mercy of the soul" (Address 6 on Lent, 2: PL 54, 286). In his Pastoral Rule, St. Gregory the Great reminded that fasting is holy because of the virtues that accompany it, above all charity, for each gesture of generosity that gives to the poor and needy the fruit of our privation (cf. 19, 10-11).
Lent, moreover, is a privileged time for prayer. St. Augustine says that fasting and almsgiving are "the two wings of prayer," which gives them greater impulse to reach God. He states: "In this way our prayer, made with humility and charity, in fasting and almsgiving, in temperance and the forgiveness of offenses, giving good things and not returning bad things, removing ourselves from evil and doing good, seeks peace and obtains it. With the wings of these virtues our prayer flies safely and is taken with greater certainty to heaven, where Christ, our peace, has preceded us" (Sermon 206, 3 on Lent: PL 38, 1042).
The Church knows that, because of our weakness, it is very difficult to be silent and to place oneself before God, and to become aware of our condition as creatures who depend on him and sinners in need of his love. This is why Lent invites us to a more faithful and intense prayer and to a prolonged meditation on the Word of God. St. John Chrysostom exhorts us: "Embellish your house with modesty and humility through the practice of prayer. Make your house splendid with the light of justice; adorn its walls with good works as if they were a patina of pure gold and instead of walls and precious stones place faith and supernatural magnanimity, placing over all things, high on a pediment, prayer as decoration of the whole complex. In this way you will prepare a worthy dwelling for the Lord; in this way you will receive him in a splendid palace. He will enable you to transform your soul into a temple of his presence" (Homily 6 on Prayer: PG 64, 466).
Dear friends, on this Lenten journey let us be careful to accept Christ's invitation to follow him in a more determined and coherent way, renewing the grace and commitments of our baptism, to abandon the old man that is in us and to clothe ourselves with Christ, so that renewed, we will reach Easter and be able to say with St. Paul, "It is no longer I who live, but Christ who lives in me" (Galatians 2:20). A good Lenten journey to you all! Thank you!
- Here is a translation of the catechesis Benedict XVI gave today, Ash Wednesday, during the general audience held in Paul VI Hall.
* * *
Dear brothers and sisters,
Today, marked by the austere symbol of ashes, we enter the Lenten season, beginning a spiritual journey that prepares us to celebrate worthily the Paschal Mysteries. The blessed ashes placed on our heads are a sign that reminds us of our condition as creatures; they invite us to penance and to intensify our commitment to conversion to follow the Lord ever more.
Lent is a journey; it is to accompany Jesus who goes up to Jerusalem, the place of the fulfillment of the mystery of his passion, death and resurrection; it reminds us that the Christian life is a "journey" to undertake, which consists not so much in a law to be observed but in the very person of Christ, who we must encounter, receive and follow. Jesus, in fact, says to us: "If any man would come after me, let him deny himself and take up his cross daily and follow me" (Luke 9:23). That is, he tells us that to arrive with him to the light and the joy of resurrection, to the victory of life, of love, of the good, we must also take up our cross every day, as a beautiful page of the "Imitation of Christ" exhorts us: "take up your cross and follow Jesus; in this way you will go to eternal life. He went before, carrying his cross, and died for you on the cross so that you would carry your cross and be willing to die on it. Because if you die with him, you will also live with him. And if you are his partner in sorrow, you will also be so in triumph" (L. 2, c. 12, n. 2).
In the holy Mass of the First Sunday of Lent we will pray: "O God our Father, with the celebration of this Lent, sacramental sign of our conversion, grant your faithful to grow in the knowledge of the mystery of Christ and to give witness of him with a fitting conduct of life" (Collect). It is an invocation that we address to God because we know that only he can convert our heart. And it is above all in the liturgy, in participation in the holy mysteries, where we are led to undertake this journey with the Lord; it is putting ourselves in Jesus' school, reflecting on the events that brought us salvation, but not as a simple commemoration, a memory of past events. In the liturgical actions, where Christ makes himself present through the power of the Holy Spirit, those salvific events become actual. There is a key word to which recourse is often taken in the liturgy to indicate this: the word "today"; and it must be understood in its original, not metaphorical sense. Today God reveals his law and lets us choose today between good and evil, between life and death (cf. Deuteronomy 30:19); today "the Kingdom of God is at hand; repent, and believe in the Gospel" (Mark 1:15); today Christ died on Calvary and has resurrected from the dead; he has ascended to heaven and is seated at the right hand of the Father; today we are given the Holy Spirit; today is the favorable time. To participate in the liturgy means, therefore, to submerge one's life in the mystery of Christ, in his permanent presence, to undertake a journey in which we enter into his death and resurrection to have life.
In the Sundays of Lent, in a very particular way in this liturgical year of Cycle A, we are introduced into living a baptismal itinerary, virtually following the journey of the catechumens, those who are preparing to receive baptism, to revive this gift in us, so that our life will recover the demands and commitments of this sacrament, which is at the base of our Christian life. In the message I sent for this Lent, I wished to recall the particular nexus that links the Lenten season to baptism. The Church has always associated the Easter Vigil with the celebration of baptism, step by step: a great mystery is realized in it, by which man, dead to sin, is made a participant in new life in Christ Risen and receives the Spirit of God that resurrected Jesus from the dead (cf. Romans 8:11). The readings we will hear in the forthcoming Sundays and to which I invite you to pay special attention, are taken precisely from the ancient tradition, which accompanied the catechumen in the discovery of baptism: They are the great proclamation of what God does in this sacrament, a wonderful baptismal catechesis addressed to each one of us.
The First Sunday, called Sunday of the Temptation because it presents the temptations of Jesus in the desert, invites us to renew our definitive decision for God and to face with courage the struggle that awaits us to remain faithful to him. The need for this decision, to resist evil, to follow Jesus, is always anew. On this Sunday, the Church, after having heard the testimony of godparents and catechists, celebrates the election of those who are admitted to the Easter sacraments.
The Second Sunday is called that of Abraham and the Transfiguration. Baptism is the sacrament of faith and divine filiation; like Abraham, father of believers, we are also invited to leave our land, to leave the securities we have built for ourselves, to again put our trust in God; the goal is presented in the transfiguration of Christ, the beloved Son, in which we also become "children of God."
In the following Sundays, baptism is presented in the images of water, light and life. The Third Sunday has us meet the Samaritan woman (cf. John 4:5-42). Like Israel in Exodus, we have also received in baptism the saving water; as he says to the Samaritan woman, Jesus has the water of life, which slakes all thirst, and this water is his own Spirit. On this Sunday, the Church celebrates the first examination of the catechumens and during the week gives them the Symbol: the Profession of Faith, the Creed.
The Fourth Sunday has us reflect on the experience of the "blind man from birth" (cf. John 9:1-41). In baptism we are liberated from the darkness of evil and we receive the light of Christ to live as children of the light. We must also learn to see the presence of God in the face of Christ, and thus the light. The second examination is celebrated in the journey of the catechumens.
Finally, the Fifth Sunday presents to us the resurrection of Lazarus (cf. John 11:1-45). In baptism we passed from death to life and we are made able to please God, to make the old man die, to live from the Spirit of the Risen One. The third examination is held for the catechumens and during the week they are given the Lord's Prayer, the Our Father.
This Lenten itinerary that we are invited to follow is characterized, in the tradition of the Church, by some practices: fasting, almsgiving and prayer. Fasting means abstinence from food but it includes other forms of privation for the sake of a more sober life. [But] all of this does not yet constitute the full reality of fasting: It is the external sign of an interior reality, of our commitment, with God's help, to abstain from evil and to live the Gospel. He does not really fast who does not know how to nourish himself on the Word of God.
Fasting, in the Christian tradition, is closely linked to almsgiving. In one of his addresses on Lent, St. Leo the Great taught: "Whatever a Christian does always, he must now do with greater dedication and devotion, to fulfill the apostolic norm of Lenten fasting consisting in abstinence not only from food, but above all abstinence from sins. To this obligatory and holy fast, no more useful deed can be added than almsgiving, which under the unique name of 'mercy' includes many good works. Immense is the field of works of mercy. Not only the rich and wealthy can benefit others with alms, so can those of modest and poor condition. In this way, though unequal in goods, all can be equal in their sentiments of mercy of the soul" (Address 6 on Lent, 2: PL 54, 286). In his Pastoral Rule, St. Gregory the Great reminded that fasting is holy because of the virtues that accompany it, above all charity, for each gesture of generosity that gives to the poor and needy the fruit of our privation (cf. 19, 10-11).
Lent, moreover, is a privileged time for prayer. St. Augustine says that fasting and almsgiving are "the two wings of prayer," which gives them greater impulse to reach God. He states: "In this way our prayer, made with humility and charity, in fasting and almsgiving, in temperance and the forgiveness of offenses, giving good things and not returning bad things, removing ourselves from evil and doing good, seeks peace and obtains it. With the wings of these virtues our prayer flies safely and is taken with greater certainty to heaven, where Christ, our peace, has preceded us" (Sermon 206, 3 on Lent: PL 38, 1042).
The Church knows that, because of our weakness, it is very difficult to be silent and to place oneself before God, and to become aware of our condition as creatures who depend on him and sinners in need of his love. This is why Lent invites us to a more faithful and intense prayer and to a prolonged meditation on the Word of God. St. John Chrysostom exhorts us: "Embellish your house with modesty and humility through the practice of prayer. Make your house splendid with the light of justice; adorn its walls with good works as if they were a patina of pure gold and instead of walls and precious stones place faith and supernatural magnanimity, placing over all things, high on a pediment, prayer as decoration of the whole complex. In this way you will prepare a worthy dwelling for the Lord; in this way you will receive him in a splendid palace. He will enable you to transform your soul into a temple of his presence" (Homily 6 on Prayer: PG 64, 466).
Dear friends, on this Lenten journey let us be careful to accept Christ's invitation to follow him in a more determined and coherent way, renewing the grace and commitments of our baptism, to abandon the old man that is in us and to clothe ourselves with Christ, so that renewed, we will reach Easter and be able to say with St. Paul, "It is no longer I who live, but Christ who lives in me" (Galatians 2:20). A good Lenten journey to you all! Thank you!
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