FAMILY, DIALOGUE, NEW EVANGELISATION: CENTRAL THEMES OF BENEDICT XVI'S ADDRESS TO THE CURIA

Vatican City,  (VIS) - This morning the Holy Father received the cardinals and members of the Roman Curia and the Governorate of Vatican City State for the traditional exchange of Christmas and New Year greetings. Cardinal Angelo Sodano, dean of the College of Cardinals, greeted the Pope in the name of those present.

Given below are ample extracts from Benedict XVI's address.

"Once again we find ourselves at the end of a year that has seen all kinds of difficult situations, important questions and challenges, but also signs of hope, both in the Church and in the world. I shall mention just a few key elements regarding the life of the Church and my Petrine ministry. First of all, ... there were the journeys to Mexico and Cuba – unforgettable encounters with the power of faith, so deeply rooted in human hearts, and with the joie de vivre that issues from faith".

Events 2012

"In Mexico, I recall how the great liturgy beside the statue of Christ the King made Christ's kingship present among us – His peace, His justice, His truth. All this took place against the backdrop of the country's problems, afflicted as it is by many different forms of violence and the hardships of economic dependence. While these problems cannot be solved simply by religious fervour, neither can they be solved without the inner purification of hearts that issues from the power of faith, from the encounter with Jesus Christ. And then there was Cuba – here too there were great liturgical celebrations, in which the singing, the praying and the silence made tangibly present the One that the country's authorities had tried for so long to exclude. That country's search for a proper balancing of the relationship between obligations and freedom cannot succeed without reference to the basic criteria that mankind has discovered through encounter with the God of Jesus Christ".

"As further key moments in the course of the year, I should like to single out the great Meeting of Families in Milan and the visit to Lebanon, where I consigned the Post-Synodal Apostolic Exhortation that is intended to offer signposts for the life of churches and society in the Middle East along the difficult paths of unity and peace. The last major event of the year was the Synod on the New Evangelisation, which also served as a collective inauguration of the Year of Faith, in which we commemorate the opening of the Second Vatican Council fifty years ago, seeking to understand it anew and appropriate it anew in the changed circumstances of today".

Family

"The great joy with which families from all over the world congregated in Milan indicates that, despite all impressions to the contrary, the family is still strong and vibrant today. But there is no denying the crisis that threatens it to its foundations – especially in the western world. ... The challenges involved are manifold. First of all there is the question of the human capacity to make a commitment or to avoid commitment. ... Man's refusal to make any commitment – which is becoming increasingly widespread as a result of a false understanding of freedom and self-realization as well as the desire to escape suffering – means that man remains closed in on himself and keeps his 'I' ultimately for himself, without really rising above it. ... When such commitment is repudiated, the key figures of human existence likewise vanish: father, mother, child – essential elements of the experience of being human are lost".

"The Chief Rabbi of France, Gilles Bernheim, has shown in a very detailed and profoundly moving study that the attack we are currently experiencing on the true structure of the family, made up of father, mother, and child, goes much deeper. While up to now we regarded a false understanding of the nature of human freedom as one cause of the crisis of the family, it is now becoming clear that the very notion of being – of what being human really means – is being called into question. He quotes the famous saying of Simone de Beauvoir: 'one is not born a woman, one becomes so' (on ne naît pas femme, on le devient). These words lay the foundation for what is put forward today under the term 'gender' as a new philosophy of sexuality. According to this philosophy, sex is no longer a given element of nature, that man has to accept and personally make sense of: it is a social role that we choose for ourselves, while in the past it was chosen for us by society. ... People dispute the idea that they have a nature, given by their bodily identity, that serves as a defining element of the human being. They deny their nature and decide that it is not something previously given to them, but that they make it for themselves.  According to the biblical creation account, being created by God as male and female pertains to the essence of the human creature. This duality is an essential aspect of what being human is all about, as ordained by God. This very duality as something previously given is what is now disputed. ... Man calls his nature into question. From now on he is merely spirit and will. The manipulation of nature, which we deplore today where our environment is concerned, now becomes man's fundamental choice where he himself is concerned. ... But if there is no pre-ordained duality of man and woman in creation, then neither is the family any longer a reality established by creation. Likewise, the child has lost the place he had occupied hitherto and the dignity pertaining to him. Bernheim shows that now, perforce, from being a subject of rights, the child has become an object to which people have a right and which they have a right to obtain. When the freedom to be creative becomes the freedom to create oneself, then necessarily the Maker Himself is denied and ultimately man too is stripped of his dignity as a creature of God, as the image of God at the core of his being".

Dialogue

"At this point I would like to address the second major theme, ... the question of dialogue and proclamation. Let us speak firstly of dialogue. For the Church in our day I see three principal areas of dialogue, in which she must be present in the struggle for man and his humanity: dialogue with states, dialogue with society – which includes dialogue with cultures and with science – and finally dialogue with religions. In all these dialogues the Church speaks on the basis of the light given her by faith. But at the same time she incorporates the memory of mankind, which is a memory of man's experiences and sufferings from the beginnings and down the centuries, in which she has learned about the human condition ... Human culture, of which she is a guarantee, has developed from the encounter between divine revelation and human existence. The Church represents the memory of what it means to be human in the face of a civilization of forgetfulness, which knows only itself and its own criteria. Yet just as an individual without memory has lost his identity, so too a human race without memory would lose its identity. ... In her dialogue with the state and with society, the Church does not, of course, have ready answers for individual questions. Along with other forces in society, she will wrestle for the answers that best correspond to the truth of the human condition. The values that she recognizes as fundamental and non-negotiable for the human condition she must propose with all clarity.  She must do all she can to convince, and this can then stimulate political action".

"In man's present situation, the dialogue of religions is a necessary condition for peace in the world and it is therefore a duty for Christians as well as other religious communities.  This dialogue of religions has various dimensions. In the first place it is simply a dialogue of life, a dialogue of being together. This will not involve discussing the great themes of faith – whether God is Trinitarian or how the inspiration of the sacred Scriptures is to be understood, and so on. It is about the concrete problems of coexistence and shared responsibility for society, for the state, for humanity. In the process, it is necessary to learn to accept the other in his otherness and the otherness of his thinking. To this end, the shared responsibility for justice and peace must become the guiding principle of the conversation. A dialogue about peace and justice is bound to pass beyond the purely pragmatic to an ethical struggle for the truth and for the human being: a dialogue concerning the values that come before everything. In this way what began as a purely practical dialogue becomes a quest for the right way to live as a human being. ... Thus this search can also mean taking common steps towards the one truth, even if the fundamental choices remain unaltered. If both sides set out from a hermeneutic of justice and peace, the fundamental difference will not disappear, but a deeper closeness will emerge nevertheless".

"Two rules are generally regarded nowadays as fundamental for inter-religious dialogue:1. Dialogue does not aim at conversion, but at understanding. In this respect it differs from evangelisation, from mission. 2. Accordingly, both parties to the dialogue remain consciously within their identity, which the dialogue does not place in question either for themselves or for the other".

"True, dialogue does not aim at conversion, but at better mutual understanding – that is correct. But all the same, the search for knowledge and understanding always has to involve drawing closer to the truth. Both sides in this piece-by-piece approach to truth are therefore on the path that leads forward and towards greater commonality, brought about by the oneness of the truth. ... I would say that the Christian can afford to be supremely confident, yes, fundamentally certain that he can venture freely into the open sea of the truth, without having to fear for his Christian identity. To be sure, we do not possess the truth, the truth possesses us: Christ, Who is the truth, has taken us by the hand, and we know that His hand is holding us securely on the path of our quest for knowledge".

New evangelisation

"Finally, at least a brief word should be added on the subject of proclamation, or evangelisation. ... The word of proclamation is effective in situations where man is listening in readiness for God to draw near, where man is inwardly searching and thus on the way towards the Lord. His heart is touched when Jesus turns towards him, and then his encounter with the proclamation becomes a holy curiosity to come to know Jesus better.  As he walks with Jesus, he is led to the place where Jesus lives, to the community of the Church, which is His body. That means entering into the journeying community of catechumens, a community of both learning and living, in which our eyes are opened as we walk".

"'Come and see!' This saying, addressed by Jesus to the two seeker-disciples, He also addresses to the seekers of today. At the end of the year, we pray to the Lord that the Church, despite all her shortcomings, may be increasingly recognizable as His dwelling-place. We ask Him to open our eyes ever wider as we make our way to His house, so that we can say ever more clearly, ever more convincingly: 'we have found Him for Whom the whole world is waiting, Jesus Christ, the true Son of God and true man'. With these sentiments, I wish you all from my heart a blessed Christmas and a happy New Year".

AUDIENCES

Vatican City,  (VIS) - This afternoon the Holy Father will receive in audience Cardinal Fernando Filoni, prefect of the Congregation for the Evangelisation of Peoples.

OTHER PONTIFICAL ACTS

Vatican City,  (VIS) - The Holy Father appointed Bishop Devprasad John Ganawa S.V.D. of Jhabua, India, as bishop of Udaipur (area 47,000, population 8,224,000, Catholics 24,265, priests 71, religious 217), India. He succeeds Bishop Joseph Pathalil, whose resignation from the pastoral care of the same diocese the Holy Father accepted, upon having reached the age limit.

BENEDICT XVI TO THE YOUNG "IN SEARCH OF A MAKER"

Vatican City,  (VIS) - This morning Benedict XVI addressed a group of young people from Catholic Action Italy who

"We know who this maker is: He is God, who has shown His face to us. God created us, He made us in His image, and above all He gave us the gift of His son, Jesus Christ, as a child - we will soon worship him on the feast of the Nativity - who grew up, as you have, and followed the paths of our world so as to communicate to us the love of God, which brings beauty and happiness to our lives, rendering them full of goodness and generosity.

"Certainly, you also search the creator of your joy", the Pope continued. "There are many people who bring you happiness, but there is also a great friend who is the creator of the joy of all, and with Whom our hearts are filled with a joy that surpasses all other, and which lasts throughout our lives: this friend is Jesus. ... The more you get to know Him and to enter into dialogue with Him, the greater the happiness you will feel in your hearts, and the more  able you will be to overcome the minor disappointments you sometimes feel within.

"You are also in search of a guide in love. ... We all need to love others and to feel that someone accepts and loves us in return. To feel loved is necessary for life, but it is equally important to be able to love others, to bring beauty to the lives of all, including our peers who find themselves in difficult situations. Jesus showed us through the example of His life that God loves all without discrimination, and wants all of us to live in happiness".

"Finally, you are without doubt in search of a bringer of peace, the need for whom the world so keenly feels. Often men believe they are able to build peace by themselves, but it is important to understand that it is only God who can bring us true and durable peace. If we learn how to listen to Him, if we make space for Him in our lives, God clears away the selfishness that often pollutes the relationships between people and nations, and gives rise to the desire for reconciliation, forgiveness and peace, even in those with the most hardened of hearts".

"If you wish to help each other to find the great Creator of life, joy, love and peace, you will discover that He is never far from you, but rather, is very close to us: He is the God who came to us as the child Jesus Christ!" concluded the Holy Father.

THE POPE IN THE FINANCIAL TIMES: CHRISTMAS IS A TIME FOR CHRISTIANS TO ENGAGE WITH THE WORLD

Vatican City,  (VIS) - The "Financial Times" daily newspaper has today published an article by Benedict XVI entitled "A time for Christians to engage with the world". According to an introductory note from the Holy See Press Office, "The Pope's article for the Financial Times originates from a request from the editorial office of the Financial Times itself which, taking as a cue the recent publication of the Pope's book on Jesus' infancy, asked for his comments on the occasion of Christmas. Despite the unusual nature of the request, the Holy Father accepted willingly.

"It is perhaps appropriate to recall the Pope's willingness to respond to other unusual requests in the past, such as the interview given for the BBC, again at Christmas a few months after his visit to the United Kingdom, or the television interview for the programme 'A sua immagine' produced by the RAI, the Italian state broadcasting company, to mark the occasion of Good Friday. These too have been opportunities to speak about Jesus Christ and to bring his message to a wide forum at salient moments during the Christian liturgical year".

Below is the full text of the Pope's article:

A time for Christians to engage with the world
"'Render unto Caesar what belongs to Caesar and to God what belongs to God,' was the response of Jesus when asked about paying taxes. His questioners, of course, were laying a trap for him. They wanted to force Him to take sides in the highly-charged political debate about Roman rule in the land of Israel. Yet there was more at stake here: if Jesus really was the long-awaited Messiah, then surely He would oppose the Roman overlords. So the question was calculated to expose Him either as a threat to the regime, or a fraud.

"Jesus’ answer deftly moves the argument to a higher plane, gently cautioning against both the politicisation of religion and the deification of temporal power, along with the relentless pursuit of wealth. His audience needed to be reminded that the Messiah was not Caesar, and Caesar was not God. The kingdom that Jesus came to establish was of an altogether higher order. As He told Pontius Pilate, 'My kingship is not of this world.'

"The Christmas stories in the New Testament are intended to convey a similar message. Jesus was born during a “census of the whole world” taken by Caesar Augustus, the Emperor renowned for bringing the Pax Romana to all the lands under Roman rule. Yet this infant, born in an obscure and far-flung corner of the Empire, was to offer the world a far greater peace, truly universal in scope and transcending all limitations of space and time.

"Jesus is presented to us as King David’s heir, but the liberation He brought to His people was not about holding hostile armies at bay; it was about conquering sin and death forever.

"The birth of Christ challenges us to reassess our priorities, our values, our very way of life. While Christmas is undoubtedly a time of great joy, it is also an occasion for deep reflection, even an examination of conscience. At the end of a year that has meant economic hardship for many, what can we learn from the humility, the poverty, the simplicity of the crib scene?

"Christmas can be the time in which we learn to read the Gospel, to get to know Jesus not only as the Child in the manger, but as the one in Whom we recognize God made Man.

"It is in the Gospel that Christians find inspiration for their daily lives and their involvement in worldly affairs – be it in the Houses of Parliament or the Stock Exchange. Christians shouldn’t shun the world; they should engage with it. But their involvement in politics and economics should transcend every form of ideology.

"Christians fight poverty out of a recognition of the supreme dignity of every human being, created in God’s image and destined for eternal life. Christians work for more equitable sharing of the earth’s resources out of a belief that, as stewards of God’s creation, we have a duty to care for the weakest and most vulnerable. Christians oppose greed and exploitation out of a conviction that generosity and selfless love, as taught and lived by Jesus of Nazareth, are the way that leads to fullness of life. Christian belief in the transcendent destiny of every human being gives urgency to the task of promoting peace and justice for all.

"Because these goals are shared by so many, much fruitful cooperation is possible between Christians and others. Yet Christians render to Caesar only what belongs to Caesar, not what belongs to God. Christians have at times throughout history been unable to comply with demands made by Caesar. From the Emperor cult of ancient Rome to the totalitarian regimes of the last century, Caesar has tried to take the place of God. When Christians refuse to bow down before the false gods proposed today, it is not because of an antiquated world-view. Rather, it is because they are free from the constraints of ideology and inspired by such a noble vision of human destiny that they cannot collude with anything that undermines it.

"In Italy, many crib scenes feature the ruins of ancient Roman buildings in the background. This shows that the birth of the child Jesus marks the end of the old order, the pagan world, in which Caesar’s claims went virtually unchallenged. Now there is a new king, who relies not on the force of arms, but on the power of love. He brings hope to all those who, like himself, live on the margins of society. He brings hope to all who are vulnerable to the changing fortunes of a precarious world. From the manger, Christ calls us to live as citizens of his heavenly kingdom, a kingdom that all people of good will can help to build here on earth".