A Grand Gesture of Charity Is to Pray for Others

Pope's Homily in Velletri

VELLETRI, Italy, SEPT. 23, 2007, (Zenit.org).- Here is a translation of the homily Benedict XVI gave this morning during a Mass celebrated in the plaza of the Cathedral of San Clement, on the occasion of the Pope's brief pastoral visit to the suburbicarian Diocese of Velletri-Segni, some 25 miles southeast of Rome.

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Dear brothers and sisters!

I have returned with great pleasure in your midst to preside over this solemn Eucharistic celebration, in response to you repeated invitations. I return with joy to meet your diocesan community, which for many years was also mine in a special way, and which is still very dear to me today. I greet you all with great affection. First of all I would like to greet Cardinal Francis Arinze, who succeeded me as titular cardinal of this diocese; I greet your pastor, Monsignor Vincenzo Apicella, whom I would like to thank for the courteous words of welcome with which he welcomed me in your name.

I greet the other bishops, priests, men and women religious, and pastoral workers, the youth and all those at work in parishes, movements, associations and various diocesan activities. I greet the prefectorial commissioner of Velletri, the mayors of towns of the Diocese of Velletri-Segni and the other civil and military authorities, who honor us with their presence.

I also greet all those who have come from other places, Germany in particular, to unite themselves to us in this day of celebration. Bonds of friendship link my native land to yours: This bronze column from Marktl am Inn, given to me in September last year in honor of my apostolic trip to Germany, is a testimony of that, and I wished it to remain here, as a further sign of my affection and my goodwill.

I know you have prepared for my visit here today with an intense spiritual journey, adopting as the motto a meaningful verse from the First Letter of John: "So we know and believe in the love that God has for us" (4:16). "Deus Caritas East," God is love: My first encyclical begins with these words, which pertain to the core of our faith --the Christian image of God and the resulting image of man and his journey.

I rejoice in the fact that you have chosen as your guide for the diocese's spiritual and pastoral journey this very expression: "We have known the love that God has for us and we have believed." Today's liturgy cannot but focus on this essential truth, on the love of God, able to impress upon human existence an absolutely new orientation and value. Love is the essence of Christianity, which renders the believer and the Christian community yeast of hope and peace in every situation, especially attentive to the necessities of the poor and needy. Love brings the Church into existence.

For the past few Sundays, St. Luke, the Gospel writer who more than the others is concerned to show the love Jesus has for the poor, he offered different ideas for reflection on the dangers of an excessive attachment to money, to material goods and to all that impedes us from loving the fullness of our vocation to love God and our brethren. Also today, through the parable that provokes a certain wonder in us because it speaks of a dishonest manager who ends up being praised (cf. Luke 16:1-13), and the Lord is offering is a salutary teaching. As he often does, he draws from current events: He speaks about a manager on the verge of being fired for his dishonest management of the affairs of his master and, to guarantee his own future, he tries to slyly come to agreements with his debtors. He is dishonest, but astute: The Gospel does not present him as a model to follow in his dishonesty, but as an example to imitate for his cautious craftiness. In fact, the brief parable ends with these words: "The master praised the unrighteous manager because he had acted shrewdly."

What does Jesus want to say to us? The Evangelist follows the parable of the unfaithful steward with a brief series of sayings and admonitions about the relationship we should have with money and the goods of this earth. Brief phrases that invite us to a choice that presupposes a radical decision, a constant interior tension. Life is in truth always a choice: between honesty and dishonesty, between faithfulness and unfaithfulness, between egoism and altruism, between good and evil. The conclusion of the Gospel selection is incisive and authoritative: "No servant can serve two masters; for either he will hate one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon" (Luke 16:13).

Mammon is the original Phoenician term that evokes economic security and success in business; we could say that in wealth is found the idol in which one sacrifices everything to reach personal success. Therefore a fundamental decision is necessary -- the choice between the logic of profit as the ultimate criteria of our action and the logic of sharing and solidarity. The logic of profit, if it prevails, increases not only the disproportion between poor and rich, but also the devastating exploitation of the planet.

When, on the other hand, the logic of sharing and solidarity prevails, it is possible to correct the course of action and orient it toward proportional development, for the common good of all. In the end it is a decision between egoism and love, between justice and dishonesty, and a final choice between God and Satan. If loving Christ and our brethren is not considered as something accessorial and superficial, but moreover the true and final scope of our existence, we must know how to make fundamental choices, to be open to radical renunciations, even martyrdom if necessary. Today, like yesterday, the Christian life demands courage to go against the tide, to love as Jesus did, who ended up sacrificing himself on the cross.

We can say therefore, paraphrasing St. Augustine, that through earthly riches we should obtain those that are true and eternal: If in fact there are people who are ready for any kind of dishonest action to ensure material well-being, which isn't sure, how much more we Christians must try to provide for our eternal happiness with the goods of this earth (cf. "Discourses" 359:10). Now, the only way our personal gifts and abilities will be fruitful along with the wealth we possess is to share them with our brethren, showing ourselves to be good stewards of what God has entrusted to us. Jesus says: "Whoever is faithful in little, is faithful also in much; and he who is dishonest in little will be dishonest also in much" (Luke 16:10-11).

The prophet Amos speaks about this fundamental choice to be performed day after day in today's first reading. With strong words, he stigmatizes a typical style of life of someone who lets themselves be drawn in by a selfish search for profit in every possible way and is transformed into a thirst for gain, a contempt for the poor and in exploitation of the poor for their own advantage (cf. Amos 4:5). The Christian must energetically reject all of this, opening his heart, on the contrary, to feelings of authentic generosity. A generosity that, as St. Paul tells us in today's second reading, is expressed in a sincere love for all and is manifested in the first place in prayer. A grand gesture of charity is to pray for others.

The Apostle invites us first of all to pray for those who carry out tasks of responsibility in the civil community, because -- he explains -- from their decisions, if they tend toward the common good, result in positive consequences, ensuring peace and "a calm and tranquil life with piety and dignity" for all (1 Timothy 2:2). Our prayer is just as valuable, a spiritual support for the edification of an ecclesial community faithful to Christ and to the construction of a more just and supportive society.

Dear brothers and sisters, let us pray, in a special way so that your diocesan community, that is undergoing a series of transformations, because of the transfer of many young families out of Rome, the development of the service industry and the arrival of many immigrants in town centers, may lead to an ever increasingly organic and shared pastoral action, following the indications that your bishop is offering with outstanding pastoral sensitivity.

To this end, his pastoral letter of last December proved to be very opportune with an invitation to attentive and persevering listening to God's word, to the teachings of the Second Vatican Council and the magisterium of the Church.

We place in the Madonna of Grace's hands, whose image is kept and venerated in this your beautiful cathedral, all of your intentions and pastoral projects. May the maternal protection of Mary accompany the journey of all of you present here and of those who were unable to participate in today's Eucharistic celebration. In a special way, may the Holy Virgin watch over the sick, the elderly, the children and anyone who feels alone or abandoned or is in particular need. Free us Mary from the greed of wealth, and make it so that lifting our free and pure hands, we can give glory to God with our life (cf. Offertory Prayer). Amen!

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Vatican Address to U.N. on Religious Tolerance

"Meet Others on the Plane of Reason and Mutual Respect"

NEW YORK, MAY 11, 2007 (Zenit.org).- Here is the address Mary Ann Glendon, president of the Pontifical Academy of Social Sciences, delivered May 10 to the U.N. General Assembly panel on religion in contemporary society. Her intervention was entitled "Prospects for Cross-cultural and Interreligious Relations in Contemporary Society."

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This afternoon's panelists have been asked to discuss the challenge of promoting a culture of mutual respect and tolerance in contemporary societies. In theory, the accelerated movement of people and ideas in today's world might be expected to foster cooperation rather than conflict, mutual understanding rather than mutual suspicion. And to some extent it has, especially as people get to know each other on a personal level. The problem is how to seize the available opportunities and to reduce the incidence of misunderstandings, tensions and violence.

For those who would like to take a hopeful view, I suggest that we need not look far to find an encouraging example of a cross-cultural dialogue that overcame enormous obstacles to yield one of the U.N.'s most enduring contributions to peace.

I am referring to the debates that led up to the 1948 Universal Declaration of Human Rights. Today, many have forgotten that that historic document was the product of an impressively multicultural collaboration. Nor do many remember how deep were the divisions that had to be overcome by a drafting group that included a Confucian scholar from China, Muslims from Egypt and Iran, a French Zionist, an Indian woman of Hindu origin, members of various Christian denominations, and four devout Marxists.

Hardly anyone thought that group would be able to agree on a few basic principles of human decency. But the declaration -- with its affirmation that we all belong to one human family -- remains a beacon of inspiration for everyone who holds hopes for cross-cultural collaboration. At the same time, it is a sober reminder that, while high-level dialogue has an important role to play, its role is a limited one -- an element in a never-ending process that must be nourished within the capillaries of society.

Therein, of course, lies a challenge for religious and cultural leaders -- that of motivating their followers to meet others on the plane of reason and mutual respect, while remaining true to themselves and their own beliefs.

Why has it been so difficult to meet that challenge? For one thing, religion has often been exploited for political purposes. But many obstacles cannot be blamed on outside forces. They include not only misunderstandings about the faith of others, but also a poor grounding in one's own faith. Thus, another crucial task for leaders and educators is to find resources within their own traditions for promoting respect and tolerance, and to draw upon those resources as they transmit their traditions to their followers.

Such efforts at the local level may well prove decisive, for religious communities have great potential to help heal wounds, to build bridges, and to band together against extremists who would manipulate religion to promote hatred and violence. What Eleanor Roosevelt once wrote about bringing human rights to life applies equally to creating a culture of mutual respect among peoples. "Where," she asked, "do human rights begin? In small places, close to home -- so close and small that they cannot be seen on any maps of the world. … Unless these rights have meaning there, they have little meaning anywhere."

That wise observation, I venture to suggest, provides grounds to be cautiously hopeful about our present situation. For, increasingly, religious and cultural pluralism is a fact of life. More and more people are getting to know members of other cultures and religions. Many, especially young people, are building lasting friendships -- in schools, neighborhoods and workplaces. In "small places" like these, people are beginning to move beyond mere tolerance. They are beginning to learn from one another, and to have their horizons enlarged by one another. As Pope John Paul II put it in his 1995 address to the United Nations, "The 'difference' which some find so threatening can, through respectful dialogue, become the source of a deeper understanding of the mystery of human existence."

To be sure, the path beyond tolerance will be strewn with obstacles. But there really is no alternative if human beings are to improve the chances for peace on our increasingly interdependent, yet conflict-ridden planet. To give up on the possibility of meaningful "dialogue with all those seriously concerned for humanity and for the world in which we live" (Benedict XVI, "Deus Cartitas Est," 27) would be to give up on the dreams of the men and women who created the great organization where we meet today.