MARQUETTE — Pope Benedict XVI announced on Monday that he lacks the strength to fulfill his duties and will be resigning on February 28, 2013. Following the announcement, Archbishop Alexander K. Sample released a statement regarding the resignation of Pope Benedict XVI.
Statement from Archbishop Alexander K. Sample:
“Along with all Catholics throughout the world, I woke up this morning to the stunning news that our Holy Father, Pope Benedict XVI, has made the historically momentous decision to resign his office as the Bishop of Rome and Successor to St. Peter the Apostle.
I receive this news with a certain personal sadness, as I have a great affection for Pope Benedict XVI. He appointed me to be a bishop here in the Diocese of Marquette and now the new Archbishop of Portland. I have met him on several occasions and have always been struck by his kindness and gentle humility. I have been inspired by his steadfast and faithful leadership of the Universal Church.
I have great admiration for him as he makes this very difficult and humble decision to step down from the office of Supreme Pastor of the Church. He clearly recognizes that his strength of mind and body as he ages is no longer adequate to sustain him in such an important ministry. I have no doubt that he came to this decision through much prayer and guided by the Holy Spirit.
We now entrust the election of a new Pope to the same Holy Spirit. This is Christ’s Church, and I have faith and trust that he will raise up a new Holy Father according to his own Sacred Heart. I pray for Pope Benedict XVI. May God be good to him and sustain him in his loving care.”
“May God bless us and make his face to shine upon us.” We proclaimed these words from Psalm 66 after hearing in the first reading the ancient priestly blessing upon the people of the covenant. It is especially significant that at the start of every new year God sheds upon us, his people, the light of his Holy Name, the Name pronounced three times in the solemn form of biblical blessing. Nor is it less significant that to the Word of God – who “became flesh and dwelt among us” (Jn 1:14) as “the true light that enlightens every man” (1:9) – is given, as today’s Gospel tells us, the Name of Jesus eight days after his birth (cf. Lk 2:21).
It is in this Name that we are gathered here today. I cordially greet all present, beginning with the Ambassadors of the Diplomatic Corps accredited to the Holy See. I greet with affection Cardinal Bertone, my Secretary of State, and Cardinal Turkson, with all the officials of the Pontifical Council for Justice and Peace; I am particularly grateful to them for their effort to spread the Message for the World Day of Peace, which this year has as its theme “Blessed are the Peacemakers”.
Although the world is sadly marked by “hotbeds of tension and conflict caused by growing instances of inequality between rich and poor, by the prevalence of a selfish and individualistic mindset which also finds expression in an unregulated financial capitalism,” as well as by various forms of terrorism and crime, I am convinced that “the many different efforts at peacemaking which abound in our world testify to mankind’s innate vocation to peace. In every person the desire for peace is an essential aspiration which coincides in a certain way with the desire for a full, happy and successful human life. In other words, the desire for peace corresponds to a fundamental moral principle, namely, the duty and right to an integral social and communitarian development, which is part of God’s plan for mankind. Man is made for the peace which is God’s gift. All of this led me to draw inspiration for this Message from the words of Jesus Christ: ‘Blessed are the peacemakers, for they will be called children of God’ (Mt 5:9)” (Message, 1). This beatitude “tells us that peace is both a messianic gift and the fruit of human effort … It is peace with God through a life lived according to his will. It is interior peace with oneself, and exterior peace with our neighbours and all creation” (ibid., 2, 3). Indeed, peace is the supreme good to ask as a gift from God and, at the same time, that which is to be built with our every effort.
We may ask ourselves: what is the basis, the origin, the root of peace? How can we experience that peace within ourselves, in spite of problems, darkness and anxieties? The reply is given to us by the readings of today’s liturgy. The biblical texts, especially the one just read from the Gospel of Luke, ask us to contemplate the interior peace of Mary, the Mother of Jesus. During the days in which “she gave birth to her first-born son” (Lk 2:7), many unexpected things occurred: not only the birth of the Son but, even before, the tiring journey from Nazareth to Bethlehem, not finding room at the inn, the search for a chance place to stay for the night; then the song of the angels and the unexpected visit of the shepherds. In all this, however, Mary remains even tempered, she does not get agitated, she is not overcome by events greater than herself; in silence she considers what happens, keeping it in her mind and heart, and pondering it calmly and serenely. This is the interior peace which we ought to have amid the sometimes tumultuous and confusing events of history, events whose meaning we often do not grasp and which disconcert us.
The Gospel passage finishes with a mention of the circumcision of Jesus. According to the Law of Moses, eight days after birth, baby boys were to be circumcised and then given their name. Through his messenger, God himself had said to Mary – as well as to Joseph – that the Name to be given to the child was “Jesus” (cf. Mt 1:21; Lk 1:31); and so it came to be. The Name which God had already chosen, even before the child had been conceived, is now officially conferred upon him at the moment of circumcision. This also changes Mary’s identity once and for all: she becomes “the mother of Jesus”, that is the mother of the Saviour, of Christ, of the Lord. Jesus is not a man like any other, but the Word of God, one of the Divine Persons, the Son of God: therefore the Church has given Mary the title Theotokos or Mother of God.
The first reading reminds us that peace is a gift from God and is linked to the splendour of the face of God, according to the text from the Book of Numbers, which hands down the blessing used by the priests of the People of Israel in their liturgical assemblies. This blessing repeats three times the Holy Name of God, a Name not to be spoken, and each time it is linked to two words indicating an action in favour of man: “The Lord bless you and keep you: the Lord make his face to shine upon you: the Lord lift up his countenance upon you, and give you peace” (6:24-26). So peace is the summit of these six actions of God in our favour, in which he turns towards us the splendour of his face.
For sacred Scripture, contemplating the face of God is the greatest happiness: “You gladden him with the joy of your face” (Ps 21:7). From the contemplation of the face of God are born joy, security and peace. But what does it mean concretely to contemplate the face of the Lord, as understood in the New Testament? It means knowing him directly, in so far as is possible in this life, through Jesus Christ in whom he is revealed. To rejoice in the splendour of God’s face means penetrating the mystery of his Name made known to us in Jesus, understanding something of his interior life and of his will, so that we can live according to his plan of love for humanity. In the second reading, taken from the Letter to the Galatians (4:4-7), Saint Paul says as much as he describes the Spirit who, in our inmost hearts, cries: “Abba! Father!” It is the cry that rises from the contemplation of the true face of God, from the revelation of the mystery of his Name. Jesus declares, “I have manifested thy name to men” (Jn 17:6). God’s Son made man has let us know the Father, he has let us know the hidden face of the Father through his visible human face; by the gift of the Holy Spirit poured into our hearts, he has led us to understand that, in him, we too are children of God, as Saint Paul says in the passage we have just heard: “The proof that you are sons is that God has sent the Spirit of his Son into our hearts: the Spirit that cries, ‘Abba, Father’” (Gal 4:6).
Here, dear brothers and sisters, is the foundation of our peace: the certainty of contemplating in Jesus Christ the splendour of the face of God the Father, of being sons in the Son, and thus of having, on life’s journey, the same security that a child feels in the arms of a loving and all-powerful Father. The splendour of the face of God, shining upon us and granting us peace, is the manifestation of his fatherhood: the Lord turns his face to us, he reveals himself as our Father and grants us peace. Here is the principle of that profound peace – “peace with God” – which is firmly linked to faith and grace, as Saint Paul tells the Christians of Rome (cf. Rom 5:2). Nothing can take this peace from believers, not even the difficulties and sufferings of life. Indeed, sufferings, trials and darkness do not undermine but build up our hope, a hope which does not deceive because “God’s love has been poured into our hearts through the Holy Spirit which has been given to us” (5:5).
May the Virgin Mary, whom today we venerate with the title of Mother of God, help us to contemplate the face of Jesus, the Prince of Peace. May she sustain us and accompany us in this New Year: and may she obtain for us and for the whole world the gift of peace. Amen!
Vatican City, 28 December 2012 (VIS) – Pope Benedict’s general prayer intention for January 2013 is: “That in this Year of Faith Christians may deepen their knowledge of the mystery of Christ and witness joyfully to the gift of faith in him”.
His mission intention is: “That the Christian communities of the Middle East, often discriminated against, may receive from the Holy Spirit the strength of fidelity and perseverance”.
The Second Vatican Council, opened in Rome on 11 November 1962 by Pope John XXIII, continued until 8 December 1965, when it closed under Pope Paul VI.
Bishops from every part of the globe took part, many of them famous names, most of them unknown outside their own territory.
In August 1965 an Irishman was appointed as a lay auditor to the Council, the first Irish layman ever to have been invited to sit in on Council sessions.
Aged 76 at the time, he had “some misgivings” about going to Rome, given the state of his health. At Easter, in danger of death, he had received the anointing of the sick. But he was determined to be there.
At the moment when he arrived in St Peter’s Basilica, where the Council meetings were taking place, Cardinal John Heenan of Westminster was addressing the assembly.
He observed the Dublin man quietly slipping into his seat. At once the Cardinal interrupted what he was saying to announce that Frank Duff had arrived.
Immediately, and as one, the 2,500 bishops rose to their feet to give the Irishman a warm and prolonged ovation.
“It was an unforgettable moment,” wrote Cardinal Suenens, later, “the thanks of the universal Church to the pioneer of the lay apostolate.”
Though he would never accept the title, Frank Duff was, in fact, the founder of the Legion of Mary, the only global organisation ever established by an Irishman, and probably Ireland’s greatest contribution to the universal Church.
Born on 7 June 1889 in Dublin, Frank entered the civil service after leaving school.
In 1913, aged 24, he joined the St Vincent de Paul Society. Until then, he said, he was “a very casual Catholic. I wouldn’t miss Mass, but that’s all you could say about it.”
From this point his religious commitment began to grow, particularly under the influence of an uneducated shoemaker, Joseph Gabbett, a recovering alcoholic.
Gabbett had developed his own apostolate to Dublin’s poor and Duff was drawn into it more and more.
“I was incredibly captivated by Gabbett, because I had never met anyone like him,” he wrote. In particular, Gabbett’s devotion to the Mother of God made a deep impression on him.
About this time he began to recite the rosary each day, and during Lent in 1914 he began to take part in daily Mass, a practice he continued until the end of his life.
A couple of years later he began a League of Daily Mass, enlisting others who promised to attend Mass each day. A register from that time contains more than 1,000 names, most of them inscribed by Duff himself.
By this time too, prayer and spiritual reading were taking up more of his time, increasing his dedication to his work with the poor.
It was, however, his discovery of True Devotion to the Blessed Virgin, by St Louis Marie de Montfort, that was to change his life.
Some members of the St VdeP would sit around after the weekly meeting discussing various topics. One week the topic was the True Devotion.
Duff tried to read the treatise half a dozen times, but couldn’t take it. Then came “the sudden realisation that the book was true.”
In the summer of 1921, now aged 32, Frank was among a group of Pioneers who organised a meeting to discuss the True Devotion. The meeting took place in mid-August.
From this meeting a number of Pioneers, including six women, decided to begin visiting the patients in a local hospital for the poor.
This led to the forming of an association which placed itself under the patronage of Our Lady of Mercy. On Wednesday 7 September, at a meeting attended by Duff and the local curate, officers for the group were appointed.
Mrs Elizabeth Kirwan, aged 64 and the only woman of mature years, became the president, and the meeting followed the general pattern of a St VdeP meeting.
In time this would be recognised as the first meeting of what would later be called the Legion of Mary. The group expanded rapidly to 70 members and it was decided in July 1922 to begin a second group.
In November 1925, when a new title for the organisation was being discussed, Duff suggested that the name not have a national tag as the organisation might expand more widely than Ireland.
The Legion of Mary was Duff’s suggestion, and though there was some resistance to it, the name was finally chosen and would, in time, become famous through the whole world.
“FATHER, … this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.” “God our Savior desires all men to be saved and to come to the knowledge of the truth.” “There is no other name under heaven given among men by which we must be saved” – than the name of JESUS.
V. PRACTICAL DIRECTIONS FOR USING THIS CATECHISM
18 This catechism is conceived as an organic presentation of the Catholic faith in its entirety. It should be seen therefore as a unified whole. Numerous cross-references in the margin of the text (numbers found at the end of a sentence referring to other paragraphs that deal with the same theme), as well as the analytical index at the end of the volume, allow the reader to view each theme in its relationship with the entirety of the faith.
19 The texts of Sacred Scripture are often not quoted word for word but are merely indicated by a reference (cf.). For a deeper understanding of such passages, the reader should refer to the Scriptural texts themselves. Such Biblical references are a valuable working-tool in catechesis.
20 The use of small print in certain passages indicates observations of an historical or apologetic nature, or supplementary doctrinal explanations.
21 The quotations, also in small print, from patristic, liturgical, magisterial or hagiographical sources, are intended to enrich the doctrinal presentations. These texts have often been chosen with a view to direct catechetical use.
22 At the end of each thematic unit, a series of brief texts in small italics sums up the essentials of that unit’s teaching in condensed formula. These IN BRIEF summaries may suggest to local catechists brief summary formula that could be memorized.
VI. NECESSARY ADAPTATIONS
23 The Catechism emphasizes the exposition of doctrine. It seeks to help deepen understanding of faith. In this way it is oriented towards the maturing of that faith, its putting down roots in personal life, and its shining forth in personal conduct.
24 By design, this Catechism does not set out to provide the adaptation of doctrinal presentations and catechetical methods required by the differences of culture, age, spiritual maturity, and social and ecclesial condition among all those to whom it is addressed. Such indispensable adaptations are the responsibility of particular catechisms and, even more, of those who instruct the faithful:
Whoever teaches must become “all things to all men” (1 Cor 9:22), to win everyone to Christ. … Above all, teachers must not imagine that a single kind of soul has been entrusted to them, and that consequently it is lawful to teach and form equally all the faithful in true piety with one and the same method! Let them realize that some are in Christ as newborn babes, others as adolescents, and still others as adults in full command of their powers. … Those who are called to the ministry of preaching must suit their words to the maturity and understanding of their hearers, as they hand on the teaching of the mysteries of faith and the rules of moral conduct.
Above all — Charity
25 To conclude this Prologue, it is fitting to recall this pastoral principle stated by the Roman Catechism:
The whole concern of doctrine and its teaching must be directed to the love that never ends. Whether something is proposed for belief, for hope or for action, the love of our Lord must always be made accessible, so that anyone can see that all the works of perfect Christian virtue spring from love and have no other objective than to arrive at love.