“I will open your graves and have you rise from them”

Lazarus cropped

Fifth Sunday of Lent, Year A – Sunday, April 6, 2014

Ezekiel’s dramatic vision and our

The historical background of today’s first reading from Ezekiel 37:12-14 is the great vision of the valley of the dry bones, one of the most spectacular panoramas in the whole of biblical literature. It dates back to the early sixth century B.C. when the hand of God came upon Ezekiel while the Jews were in captivity in Babylon. For about 150 years the political fortunes of the Jewish people had been in decline. The turning point came in 587 B.C. with the final catastrophic defeat and the beginning of the great exile for the Jewish people who were in deep despair, powerless over the situation which befell them. It is against this bleak background that Ezekiel’s dramatic vision unfolds- where the dead withered into whitened skeletons as the birds of prey had long finished destroying their flesh. What an incredible battlefield of unburied corpses! What a stench of death and decay!

The reluctant prophet Ezekiel was commanded by God to prophesy to these bones, to revive them. With the help of a massive earthquake, the bones rushed together with an eerie clamor. Sinews knitted them together, flesh and then skin clothed the corpses. The breath, “ruah”, Spirit of God came from the four extremities of the earth, as the limp bodies came “to life again and stood up on their feet, a great and immense army”. Where we now understand this incident as a pre-figuration of the resurrection of the dead, the Jews of Ezekiel’s time did not believe in such a conception of the afterlife. For them the immense resurrected army represented all the Jewish people, those from the northern kingdom who had previously fled to Assyria; those at home and those in exile in Babylon. They were to be reconstituted as a people in their own land and they would know that the one true God alone had done this.

Through the centuries, Christians have proclaimed this text during the liturgy of Easter night as we welcome new members into the Church. Ezekiel’s powerful words offer a stirring image of the God of Israel’s regenerative, restorative, renewing power for this life and for all eternity. Through the centuries, believers in the God and father of Abraham, Isaac and Jesus have taken heart in Ezekiel’s vision, because we believe it to be our story as well. We believe in the power of God’s forgiveness, the capacity of Christ and the Catholic tradition to revive us and bring us to life even when all around us seems to announce, night, darkness, death, dissolution and despair.

Christian life is a constant challenge

In writing to the community in Rome, St. Paul (8:8-11), we learn that through the cross of Jesus Christ, God broke the power of sin and pronounced sentence on it (3). Christians still retain the flesh, but it is alien to their new being, which is life in the spirit, namely the new self, governed by the Holy Spirit. Under the direction of the Holy Spirit Christians are able to fulfill the divine will that formerly found expression in the law (Romans 8:4). The same Spirit who enlivens Christians for holiness will also resurrect their bodies at the last day (11) Christian life is therefore the experience of a constant challenge to put to death the evil deeds of the body through life of the spirit (13).

Jesus’ gift of life leads to his own death

Today’s pathos-filled Gospel story, the raising of Lazarus, the longest continuous narrative in John’s Gospel (11:1-44) outside of the passion account, is the climax of the signs of Jesus. The story is situated shortly before Jesus is captured, tried and crucified. It is the event that most directly results in his condemnation by those seeking to kill him. Johannine irony is found in the fact that Jesus’ gift of life leads to his own death. Jesus was aware of the illness of his friend Lazarus and yet did not go to work a healing. In fact, he delayed for several days after Lazarus’ death, meanwhile giving his disciples lessons along the way about the light – lessons incomprehensible in the face of grave illness and death but understandable in the light shed by Lazarus’ and Christ’s resurrection.

Jesus declared to Martha: “I am the resurrection and the life; whoever believes in me, even if he dies, he will live; whoever lives and believes in me, will never die (25).” And he adds: “Do you believe this (26)?” The Lord urges us to respond just as Martha did, “Yes, Lord! We too believe, despite our doubts and our darkness; we believe in you, because you have the words of eternal life; we want to believe in you, who gives us a trustworthy hope of life beyond life, of authentic and full life in your kingdom of light and peace.”

Lord, if only you had been here…

How often have we, like Martha and Mary, blurted out those same words of pain and despair: “Lord, if only you had been here (32), my brother… or sister or mother or father or friend would not have died.” And yet today’s pathos-filled story from John’s Gospel tells us what kind of God we have… a God who “groaned in spirit and was troubled. The Greek word used to describe Jesus’ gut sentiment in v.33 tells us that he became perturbed. It is a startling Greek phrase that literally means: “He snorted in spirit,” perhaps in anger at the presence of evil (death). We witness the Lord weeping at the tomb of his friend Lazarus; a Savior deeply moved at the commotion and grief of so many friends of Martha, Mary and Lazarus. The shortest line in the whole bible is found in this Gospel story: “Jesus wept” (35).

Jesus reveals to us God who is one with us in suffering, grief and death… a God who weeps with us. God doesn’t intervene to prevent the tragedies and sufferings of life. If we had a god who simply swooped down as some “deus ex machina” to prevent human tragedy and sinfulness, then religion and faith would simply be reduced to some form of magic or fate, and we would be helpless pawns on the chessboard of some whimsical god. Where is God in the midst of human tragedies? God is there in the midst of it all, weeping. This is our God who stands in deep, human solidarity with us, and through the glory of the Incarnation, embracing fully our human condition.

Death of the heart and spirit

The story of the raising of Lazarus also speaks to us about another kind of death. We can be dead, even before we die, while we are still in this life. This is not only the death of the soul caused by sin but also rather a death that manifests itself through the absence of energy, hope, a desire to fight and to continue to life. We often refer to this reality as death of the heart or spiritual death. There are many people who are enchained in this kind of death every day because of the sad and tragic circumstances of their lives. Who can possibly reverse this situation and revive us, stir us back to life, free us from the tombs that enchain us? Who can perform the spiritual cardio-pulmonary resuscitation that will reverse such desperate situations?

For certain afflictions, there exists no human remedy. Words of encouragement often fail to effect any change. Many times people in these situations are not able to do anything, not even pray. They are like Lazarus in the tomb. They need others to do something for them. Jesus once spoke these words to his disciples: “Heal the sick, raise the dead” (Matthew 10:8). Among the corporal works of mercy: feeding the hungry; giving drink to the thirsty; clothing the naked; sheltering the homeless; visiting the sick; visiting prisoners, the last one is burying the dead. Today’s Gospel tells us that in addition to this corporal work of mercy, we must also “raise the dead.”

Only the One who has entered death’s realm and engaged death itself in battle can give life to those who have died. John recounts the raising of Lazarus as a sign that transforms the tragedy into hope. Lazarus’ illness and death are the occasion for the manifestation of God’s glory. As Christians we do not expect to escape death; but we approach it with faith in the resurrection.

Implications of faith in the resurrection

Referring to the Lazarus story in his 2011 Lenten Message, Pope Emeritus Benedict XVI wrote:

“On the fifth Sunday, when the resurrection of Lazarus is proclaimed, we are faced with the ultimate mystery of our existence: “I am the resurrection and the life… Do you believe this?” (25-26). For the Christian community, it is the moment to place with sincerity – together with Martha – all of our hopes in Jesus of Nazareth: “Yes, Lord, I believe that you are the Christ, the Son of God, the one who was to come into this world” (27).

Communion with Christ in this life prepares us to overcome the barrier of death, so that we may live eternally with him. Faith in the resurrection of the dead and hope in eternal life open our eyes to the ultimate meaning of our existence: God created men and women for resurrection and life, and this truth gives an authentic and definitive meaning to human history, to the personal and social lives of men and women, to culture, politics and the economy. Without the light of faith, the entire universe finishes shut within a tomb devoid of any future, any hope.”

Living Lent this week

1. View the video “Lord, If Only You Had Been Here”.

2. Immediately before his own death and resurrection Jesus proclaims the words that form the very heart of today’s Gospel story: “I am the resurrection and the life” (John 11:25). The fourth century Bishop Gregory of Nazianzus (328-389) spoke about the miracle in Bethany that prefigured Jesus’ own death and resurrection. Meditate on these moving words of St. Gregory.

“He prays, but he hears prayer. He weeps, but he puts an end to tears.
He asks where Lazarus was laid, for he was a human being;
and he raises Lazarus, for He is God.
As a sheep he is led to the slaughter 
but he is the Shepherd of Israel and now of the whole world.
He is bruised and wounded,
but he heals every disease and every infirmity.
He is lifted up and nailed to the tree,
but by the tree of life he restores us…
He lays down his life,
but he has the power to take it again;
and the veil is rent, for the mysterious doors of heaven are opened;
the rocks are cleft, the dead rise.
He dies, but he gives life, and his death destroys death.
He is buried, but he rises again.”

3. Look around you and discover one or two people who are in the throes of death, especially the death of the heart and spirit, people who have lost the will and desire to live because of what has befallen them. Reach out to them, and with your words, revive their spirit, quicken their souls, unbind them and set them free. 

[The readings for the Fifth Sunday of Lent are: Ezekiel 37.12-14; Romans 8.8-11; and John 11.1-45.]

This reflection first appeared on the Zenit International News Service in 2011 as well as on the Salt + Light Blog. The complete collection of reflections for Year B, entitled “Words made Flesh,” is now available in book form through our online store. Book editions for Year A and C reflections are coming soon.

She Pondered These Things in her Heart

figurine

For the past ten years my Christmas begins and ends with the noise and frenzy of an airport, the fuss associated with air travel, and the grogginess of jet lag.

It is filled with the excitement of counting down to the days “till I fly home” and then the bittersweet countdown to the day I have to fly back.

Knowing that the number of days I have left at home is dwindling often fills me with an anxiety that leads to trying to see everyone, go everywhere and do everything that I can only see, go and do at home. Usually, as the G force of the plane taking off over the mountains pushes me into my seat, I suddenly realize “I forgot to see X.”

This past New Years day the pastor at my parish in Vancouver gave a short, beautiful homily (at the request of some of the readers and Eucharistic ministers who gave him the mandate to “keep it short and not too loud”). He spoke of the line in Gospel that tells us Mary saw everything that was happening around the birth of her son and “pondered these things in her heart.”

Maybe it was the way he paused after saying “she pondered these things in her heart” that created a deep sense of peace in the church.

I thought to myself, what if I ponder too?

What if, as the homily suggested, I ponder the year past and try to recognize the lines that were clearly not written by me, but by a divine pen? What if I try not to count the hours and minutes left at home, but absorb the experience of being at home; Of sharing coffee and cookies with my parents, of walking over to a relative’s house, unannounced, in the coastal mist, of waking up to a view of the mountains, of listening to an elderly aunt tell the story of our how our family came be in Canada, of helping to hastily organize a family dinner for 12 due to a freak power outage?

When I stopped counting and started pondering everything, even the freak power outage, seemed less like a sign pointing to an end and more like a gift.

(CNS Photo/Paul Haring)

A feast rich in names, meaning and mission


Solemnity of Mary, Holy Mother of God – January 1, 2014

The Jewish New Year

The Jewish Feast of Rosh Hashanah, meaning literally the “beginning of the year,” occurs on the first of the Hebrew month Tishre and inaugurates the solemn Jewish season which concludes with Yom Kippur.  In the Bible, the Jewish New Year Festival is called Day of the Sounding of the Shofar and Memorial of the blowing of the Shofar (ram’s horn).  This instrument is designed to sound the alarm of the forthcoming solemn season, to awaken Jewry to prayer and repentance.  It serves as a call to remember the historical events which made Israel a people, whether at Mount Sinai or on its entrance into Israel, or on the occasion of the proclamation of the Jubilee year.  In Jewish liturgy, this feast also has two other names:  Day of Memorial and Day of Judgment.  Each of the different names of the Festival conveys one of the special characteristics of the Festival.

Rosh Hashanah is not an opportunity for excess and mirth.  If Jews rejoice in the festival, it is only in the knowledge that life still holds out the promise of better things.  It is the occasion of self-examination, a time when, in the words of their prayers, all creatures are remembered before God.  It is a day of Judgment, not only in the Divine sense, but in the sense that on this day all Jews should judge their own actions.  It is also a day of remembrance, not only of great events of the dim past, but also of the incidents of the human journey over the past year.  Rosh Hashanah invites all Jews to recall with gratitude the many times they have been delivered from mishap and pain by the unseen hand of the Almighty One.

January 1: The Christian New Year

The Christian New Year is celebrated on January 1, one week after the celebration of the birth of Jesus.  Like the Jewish feast of Rosh Hashanah, January 1 has also been given several different names that reveal something of the nature of the feast.  We could say that this feast is rich in names, meaning and mission.  First of all, the Christian New Year is within the Octave of Christmas (i.e. eight days after the birth of Jesus.)  Before the liturgical renewal of the Second Vatican Council (1962-1965) the Christian New Year was called the Feast of the Circumcision of Jesus or the Naming of Jesus (Holy Name of Jesus).  After the Second Vatican Council, January 1 was established as the Solemnity of Mary the Mother of the Lord, and it has also been designated as the World Day of Prayer for Peace.

At first glance, we may ask ourselves if New Year’s Feast has accumulated so many different meanings that people no longer pay attention to the feast.  Furthermore, is it also not true that the atmosphere of revelry attached to New Year’s Eve hardly leaves anyone with the energy, desire or willingness to consider New Year’s Day as a religious feast?  Or, is it possible to consider the Christian New Year in light of the Jewish New Year, and try to find unity and meaning in the various traditions now associated with this feast?

Feast of the Circumcision and Naming of Jesus

Let us consider some of the biblical foundations for the various meanings attached to the Christian New Year.  In antiquity and in the Scriptures, it is a common belief that the name given to a person is not just a label but part of the personality of the one who bears it.  The name carries will and power.  Jesus of Nazareth was born in Bethlehem to Jewish parents [Mt 1-2; Luke 1-2].  At his conception, it was told by an angel that his name would be “Jesus”.  The Hebrew and Aramaic name “Yeshua” (Jesus) is a late form of the Hebrew “Yehoshua” or Joshua.

Eight days after his birth, Jesus underwent circumcision, the enduring sign of the covenant between God and the Jewish people [Luke 2:21-24].  The Greek christos translates the Hebrew mashiah, “anointed one”; by this name Christians confessed their belief that Jesus was the Messiah.  In the New Testament, the name, person and work of God are inseparably linked to those of Jesus Christ.  True disciples of Jesus are to pray in his name [John 14:13-14].  In John 2:23 believing in the name of Jesus is believing in him as the Christ, the Son of God [3:18].  The name of Jesus has power only where there is faith and obedience [Mark 9:38-39]. Believing in the holy name of Jesus leads to confession of the name [Hebrews 13:15].  Calling on this name is salvation.

Solemnity of Mary, Mother of the Lord

“Mary” comes from the Hebrew “Miriam” whose etymology is probably from the Egyptian word meaning “beloved”.  She is the disciple par excellence who introduces us to the goodness and humanity of God.  Mary received and welcomed God’s word in the fullest sense, not knowing how the story would finally end.  She did not always understand that word throughout Jesus’ life but she trusted and constantly recaptured the initial response she had given the angel and literally “kept it alive”, “tossed it around”, “pondered it” in her heart [Lk 2:19].  It was only on a Friday afternoon at Calvary, some 33 years later, that she would experience the full responsibility of her “yes”.

Daughter of Zion

Vatican II gave Mary a new title and role in the Dogmatic Constitution on the Church Lumen Gentium #52.  For the first time, the Church officially referred to her as the “Daughter of Zion”, a title with a rich Scriptural foundation.  The title evokes the great biblical symbolism of the Messianic Zion.  Mary is mother both of the Messiah and of the new people of God: the individual person and the whole people being very closely united, in line with the cultural structures of Israel.  For the prophets the Daughter of Zion was the spouse of the Lord when she observed the covenant.  As “Mother Zion”, she not only welcomes and represents Israel, but the Church, the People of God of the New Covenant.  Mary is the first Daughter of Zion, leading all of God’s people on the journey towards the Kingdom.

Mary’s womanhood is not in itself a sign of salvation but it is significant for the manner and way in which salvation happens.  There is salvation in no other name but that of the man Jesus, but through this woman, Mary, we have humanity’s assent to salvation.  The Holy Names of Jesus and Mary are joined together in a very special way.

World Day of Prayer for Peace

The most recent “theme” attached to the Christian New Year has been the “World Day of Prayer for Peace”.  Christians are invited to begin a New Year praying for peace.  But this action is not limited only to those who celebrate New Year’s on January 1!  The Jewish people, in particular, are deeply united with Christians in praying for peace and making peace.  Our God is peace.  Even though we Christians consider God’s intervention in Jesus Christ to be decisive, this intervention did not represent the coming of the messianic kingdom for our Jewish brothers and sisters.

In contemporary Christian theology, we have placed a strong emphasis on the “not yet” dimension of the Christ-event.  As we wait together and work together as Christians and Jews for this messianic kingdom, we must work together especially in the areas of justice and peace.  The Jewish people are privileged partners with Christians in bringing about this kingdom of justice, love and peace.  The messianic kingdom for both Christians and Jews still lies ahead.  It is not enough for us simply to pray for peace.  We must work for peace, together.  That is the work of those who long for the Messiah’s kingdom to fully take hold of our lives and our world.

A time to remember and give thanks

New Year’s is a time to reminisce about the past and to share hopes for the future.  Authentic religion teaches us a reverence for life and gives us a sense of the holiness of God’s name.  When we consider the various meanings attached to Rosh Hashanah and to the Christian New Year, we see some clear parallels.  The God that Jews and Christians worship does not seek the death of sinners, but that they may return to Him and live.  Both Judaism and Christianity teach that to destroy a single life is to destroy an entire world and to sustain a single life is to sustain an entire world.

The Jewish-Christian God speaks this word to all peoples:  ‘Seek me and live’, and ‘Choose life’.  Jews and Christians exist to reveal the holiness of God’s name and God’s sovereignty over all creation.  In a world filled with so many voices and things demanding first place, Judaism and Christianity recognize God as sovereign over all creation.  Finally, Jews and Christians yearn for the day when swords will be turned into plowshares and spears into pruning hooks.

Rosh Hashanah and the Christian New Year are excellent opportunities for the celebration of life, a commitment to uphold its dignity and sacredness, and a plea for its continuance.  They are feasts when we beg to be joined with women and men of good will everywhere, especially with those who know God as the God of the Exodus, and those who know God as the Father of Our Lord Jesus Christ.

At the beginning of this New Year of grace, may the Lord give us an ever deeper sense of the holiness of the names of Jesus and Mary.  May God send us out on mission, to be  instruments and agents of life and peace.

[The readings for the Solemnity of Mary, the Holy Mother of God are: Numbers 6.22-27; Psalm 67; Galatians 4.4-7; and Luke 2.16-21.]

Mary of Nazareth: Called, gifted and chosen to be with Jesus

Solemnity of the Immaculate Conception – December 9, 2013

This year, the Feast of the Immaculate Conception will be celebrated on Monday, December 9 due to the fact that December 8 was an Advent Sunday this year.

On December 8, the Church celebrates the Feast of the Immaculate Conception.  The Catholic belief that Mary was free from original sin from the moment of her existence was promulgated by Pope Pius IX in 1854.

While Marian devotion remains strong in the church, the Immaculate Conception is a complex concept that has interested theologians more than the ordinary faithful.  Many people still wrongly assume that the Immaculate Conception refers to the conception of Christ.  In fact, it refers to the belief that Mary, by special divine favor, was without sin from the moment she was conceived.  The main stumbling block for many Catholics is original sin.  Today we are simply less and less aware of original sin.  And without that awareness, the Immaculate Conception makes no sense.

The late American Bishop Fulton Sheen put it another way in 1974, speaking about the loss of the sense of sin.  Sheen said: “It used to be that the Catholics were the only ones to believe in the Immaculate Conception. Now everyone believes he is the immaculately conceived.”

Pope Pius IX proclaimed the dogma in 1854, but the idea that Mary was born without the stain of sin did not appear out of the blue. It took shape after a long and complicated theological debate that, in some respects, still continues.  Already in the earliest Christian times Mary was held to be an ideal model of holiness, and by the eighth century Eastern Christians were celebrating a feast in honor of Mary’s conception. [Read more...]

Feast of the Presentation of Mary in the Temple at Jerusalem

Thursday, November 21, 2013

According to the tradition in the Eastern Church, when Mary was three years of age, Joachim and Anne took her to the Temple so that she might be consecrated to the service of the Lord. The legend says that they invited the young girls of the town to walk before her with lighted torches. As soon as they had reached the Temple, Mary, alone and unhesitatingly, went up the steps of the sanctuary where she was to remain, living in the contemplation of God and miraculously fed by the Archangel Gabriel, until the day she was espoused to Joseph, shortly before the Annunciation.

The theme of the feast is that Mary the Immaculate One, the Temple of the Living God, is offered to the Almighty in his holy house in Jerusalem. This day witnesses the bond between the Word and the Virgin predestined in eternity: this day is the fountainhead of all her privileges.

A more historical view is that the feast originates in Jerusalem in 543. In the Latin rite, it took many years for the feast to be widely accepted; it entered the Western calendar in 1585. Today, the feast celebrates the recognition of Mary as a temple in whom God dwells. In a very special way, the Blessed Virgin is herself a holy temple when she conceived the very Son of God in her immaculate womb, she became a true temple of the true God; when she cherished the word of God in her heart (see Luke 2:19, 51), loved Christ so ardently, and faithfully kept his word, the Son and the Father came to her and made their home with her, in accordance with the promise of the Lord (see John 14:23).

At the end of the General audience in St. Peter’s Square this past Wednesday, Pope Francis recalled November 21 is the date upon which we celebrate Pro Orantibus Day marking the liturgical feast of the Presentation of the Blessed Virgin Mary at the Temple.

The day is dedicated to those who belong to contemplative religious orders, and the Pope said It’s a good opportunity to thank the Lord for the gift of so many people who, in monasteries and hermitages, dedicate themselves to God in prayer and silent work”.

“Let us give thanks to the Lord – he added for their testimonies of cloistered life and he urged the faithful to lend their spiritual and material support to these brothers and sisters of ours so that they can carry out their important mission”.

To commemorate this special feast this year, Pope Francis will visit a Camaldolese monastery of cloistered nuns on the Aventine Hill where he will celebrate Vespers with the community.

Many contemplative communities throughout the world pray for Salt and Light Television.  For our part, we remember with gratitude these religious women of who as St Thérèse of Lisieux wrote choose to abide in the “heart” of the Church.
Let us pray:

Almighty and ever living God,Today we honor the memory of the Blessed Virgin Mary, whose hidden life brings light and warmth to the Church in every place. Her presentation in the temple at Jerusalem reveals her as a temple where God truly lives among us.May Mary’s example give us the strength to radiate that light and warmth to the Church, and help us to be dwelling places of God’s joyful presence on earth.We ask this in the name of Jesus Christ our Lord who lives and reigns with you and the Holy Spirit, now and forever. Amen.

Fr. Thomas Rosica, CSB
CEO Salt and Light Catholic Media Foundation

Perspectives Daily – Tues. Oct. 15, 2013

Today on Perspectives, Pope Emeritus Benedict and Pope Francis welcome the statue of Our Lady of Fatima, the Secretary of State resigns and Canada has a new bishop.

Watch Holy Mass on the occasion of the Marian Day today at 10am ET

Statue of Our Lady of Fatima
Yesterday, Saturday October 12, the original statue of Our Lady of Fatima arrived in Rome where it was part of various celebrations commemorating Marian Day for the Year of Faith, including a prayer service with a catechesis and a vigil with a video message to Marian Shrines all over the world. The statue has only left the shrine for exceptional and extraordinary events. The last time was during the Great Jubilee of the year 2000 when, on May 13, Blessed John Paul II carried out the act of consecration to the Virgin.

Today, Sunday morning, October 13, the anniversary of the final appearance of the Virgin to the three shepherd children in 1917 in Fatima, the statue of the Virgin returned to St. Peter’s Square where it was once more taken in procession across St. Peter’s Square. The procession was followed by Holy Mass celebrated by Pope Francis. At the end of Mass, the Holy Father consecrated the world to Our Lady before praying the Angelus.

Tune in to watch the Holy Father’s Mass on S+L TV at 10am ET, 7am PT. Download the Mass booklet in order to follow this morning’s celebration. (See our schedule for rebroadcast times)

The statue of Our Lady will remain in Rome until Sunday evening when it returns to Fatima.

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CNS photo/Nacho Doce, Reuters

Prayer Vigil at the Shrine of Divine Love

Pope Francis
At the end of today’s event on Marian Day – Year of Faith, October 12, 2013, the Pope addressed Marian shrines around the world with a video message:

Dear Brothers and Sisters,

I greet all the pilgrims present in this Shrine of Divine Love, and all those who join us from the Marian shrines of Lourdes, Nazareth, Lujan, Vailankanni, Guadalupe, Akita, Nairobi, Benneux, Czestochowa and Marian Valley.

This evening I am united to all of you in praying the Holy Rosary and in Eucharistic adoration under the gaze of the Virgin Mary.

Mary’s gaze! How important this is! How many things can we say with a look! Affection, encouragement, compassion, love, but also disapproval, envy, pride and even hatred. Often a look says more than words; it says what words do not or dare not say.

At whom is the Virgin Mary looking? She is looking at each and every one of us. And how does she look at us? She looks at us as a Mother, with tenderness, mercy and love. That was how she gazed at her Son Jesus at all the moments of his life – joyful, luminous, sorrowful, glorious – as we contemplate in the mysteries of the Holy Rosary, simply and lovingly.

When we are weary, downcast, beset with cares, let us look to Mary, let us feel her gaze, which speaks to our heart and says: “Courage, my child, I am here to help you!”. Our Lady knows us well, she is a Mother, she is familiar with our joys and difficulties, our hopes and disappointments. When we feel the burden of our failings and our sins, let us look to Mary, who speaks to our hearts, saying: “Arise, go to my Son Jesus; in him you will find acceptance, mercy and new strength for the journey”.

Mary’s gaze is not directed towards us alone. At the foot of the Cross, when Jesus entrusted to her the Apostle John, and with him all of us, in the words: “Woman, here is your son” (Jn 19:26), the gaze of Mary was fixed on Jesus. Mary says to us what she said at the wedding feast of Cana: “Do whatever he tells you” (Jn 2:5). Mary points to Jesus, she asks us to bear witness to Jesus, she constantly guides us to her Son Jesus, because in him alone do we find salvation. He alone can change the water of our loneliness, difficulties and sin into the wine of encounter, joy and forgiveness. He alone.

“Blessed is she who believed!” Mary is blessed for her faith in God, for her faith, because her heart’s gaze was always fixed on God, the Son of God whom she bore in her womb and whom she contemplated upon the Cross. In the adoration of the Blessed Sacrament, Mary says to us: “Look at my son Jesus, keep your gaze fixed on him, listen to him, speak with him. He is gazing at you with love. Do not be afraid! He will teach you to follow him and to bear witness to him in all that you do, whether great and small, in your family life, at work, at times of celebration. He will teach you to go out of yourself and to look upon others with love, as he did. He loved you and loves you, not with words but with deeds”.

O Mary, let us feel your maternal gaze. Guide us to your Son. May we not be Christians “on display”, but Christians ready to “get our hands dirty” in building, with your Son Jesus, his Kingdom of love, joy and peace.

The Pope is scheduled to consecrate the world to Our Lady during a Mass on Sunday, October 13, 2013. This Mass will be broadcast on S+L TV at 10am ET.

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CNS Photo/Paul Haring

The Faith of Mary – Pope Francis’ catechesis on Mary

Marian Prayer Service
Pope Francis led a Marian prayer vigil on Saturday, Saturday October 12, 2013 in St. Peter’s Square. During the vigil, Pope Francis gave a special catechesis. Here is the text of the Holy Father’s message:

Dear Brothers and Sisters,

We are all gathered for this event of the Year of Faith devoted to Mary, Mother of Christ and of the Church, our Mother. The statue of Our Lady, which has come from Fatima, helps us to feel her presence in our midst. Mary always brings us to Jesus. She is a woman of faith, a true believer. What was Mary’s faith like?

1. The first aspect of her faith is this: Mary’s faith unties the knot of sin (cf. Lumen Gentium, 56). What does that mean? The Fathers of the Second Vatican Council took up a phrase of Saint Irenaeus, who states that “the knot of Eve’s disobedience was untied by the obedience of Mary; what the virgin Eve bound by her unbelief, the Virgin Mary loosened by her faith” (Adversus Haereses, III, 22, 4).

The “knot” of disobedience, the “knot” of unbelief. When children disobey their parents, we can say that a little “knot” is created. This happens if the child acts with an awareness of what he or she is doing, especially if there is a lie involved. At that moment, they break trust with their parents. How often does this happen! Then the relationship with their parents needs to be purified of this fault; the child has to ask forgiveness so that harmony and trust can be restored. Something of the same sort happens in our relationship with God. When we do not listen to him, when we do not follow his will, we do concrete things that demonstrate our lack of trust in him – for that is what sin is – and a kind of knot is created deep within us. These knots take away our peace and serenity. They are dangerous, since many knots can form a tangle which gets more and more painful and difficult to undo.

But nothing is impossible for God’s mercy! Even the most tangled knots are loosened by his grace. And Mary, whose “yes” opened the door for God to undo the knot of the ancient disobedience, is the Mother who patiently and lovingly brings us to God, so that he can untangle the knots of our soul by his fatherly mercy. We might ask ourselves: What knots do I have in my life? Do I ask Mary to help me trust in God’s mercy, in order to change?

2. A second aspect is that Mary’s faith gave human flesh to Jesus. As the Council says: “Through her faith and obedience, she gave birth on earth to the very Son of the Father, without knowing man but by the overshadowing of the Holy Spirit” (Lumen Gentium, 63). This was a point on which the Fathers of the Church greatly insisted: Mary first conceived Jesus in faith and then in the flesh, when she said “yes” to the message God gave her through the angel. What does this mean? It means that God did not want to become man by ignoring our freedom; he wanted to pass through Mary’s free assent, her “yes”.

But what took place most singularly in the Virgin Mary also takes place within us, spiritually, when we receive the word of God with a good and sincere heart and put it into practice. It is as if God takes flesh within us; he comes to dwell in us, for he dwells in all who love him and keep his word.

Let us ask ourselves: Do we think about this? Or do we think that Jesus’ incarnation is simply a past event which has nothing to do with us personally? Believing in Jesus means giving him our flesh with the humility and courage of Mary, so that he can continue to dwell in our midst. It means giving him our hands, to caress the little ones and the poor; our feet, to go forth and meet our brothers and sisters; our arms, to hold up the weak and to work in the Lord’s vineyard, our minds, to think and act in the light of the Gospel; and especially our hearts, to love and to make choices in accordance with God’s will. All this happens thanks to the working of the Holy Spirit. Let us be led by him!

3. The third aspect is Mary’s faith as a journey. The Council says that Mary “advanced in her pilgrimage of faith” (Lumen Gentium, 58). In this way she precedes us on this pilgrimage, she accompanies and sustains us.

How was Mary’s faith a journey? In the sense that her entire life was to follow her Son: He is the way, he is the path! To press forward in faith, to advance in the spiritual pilgrimage which is faith, is nothing other than to follow Jesus; to listen to him and be guided by his words; to see how he acts and to follow in his footsteps; to have his same sentiments of humility, mercy, closeness to others, but also his firm rejection of hypocrisy, duplicity and idolatry. The way of Jesus is the way of a love which is faithful to the end, even unto sacrificing one’s life; it is the way of the cross. The journey of faith thus passes through the cross.

Mary understood this from the beginning, when Herod sought to kill the newborn Jesus. But then this experience of the cross became deeper when Jesus was rejected and Mary’s faith encountered misunderstanding and contempt, and when Jesus’ “hour” came, the hour of his passion, when Mary’s faith was a little flame burning in the night. Through the night of Holy Saturday, Mary kept watch. Her flame, small but bright, remained burning until the dawn of the resurrection. And when she received word that the tomb was empty, her heart was filled with the joy of faith: Christian faith in the death and resurrection of Jesus Christ. This was the culmination of Mary’s journey of faith, and that of the whole Church. What is our faith like? Like Mary, do we keep it burning even at times of difficulty and darkness? Do I have the joy of faith?

This evening, O Mary, we thank you for our faith, and we renew our entrustment to you, Mother of our faith.

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CNS photo/Paul Haring

Fatima statue visits St. Peter’s

fatima

Yesterday, Archbishop Rino Fisichella, President of the Pontifical Council for Promoting the New Evangelization, explained in a press conference that at the beginning of the Year of Faith it was decided that it would be fundamental to retrace the history of our faith, and for this reason Benedict XVI placed in the foreground the figure of Mary, who represents for believers the first response of complete and total faith, in which we fully abandon ourselves to God.

That is why today, Saturday October 12, the original statue of Our Lady of Fatima arrived in Rome where it will remain until Sunday evening when it returns to Fatima. The archbishop emphasized the importance of this event, recalling that “the statue never leaves the shrine, except in the case of entirely exceptional and extraordinary events. The last time was during the Great Jubilee of the year 2000 when, on May 13, Blessed John Paul II carried out the act of consecration to the Virgin.” October 13 is the date chosen as it recalls the final appearance of the Virgin to the three shepherd children in 1917.

As is traditional in these events, on Saturday morning there was a pilgrimage to the Tomb of Peter followed by a catechesis with Pope Francis in the afternoon. Also, this afternoon at St. Peter’s Square there was be a moment of reflection, and at 4 p.m. a procession of the Virgin around the square. In accordance with tradition, pilgrims will be waving white handkerchiefs as the statue of the Virgin of Fatima passes. This prayer service will air LIVE on S+L TV at 11am ET. (See our schedule for rebroadcast times)

At 5 p.m. the Holy Father will greet the statue of the Virgin in front of the Basilica. Following a moment of prayer in St. Peter’s Square, the statue will be transported to the Santuario del Divino Amore, where an all-night prayer vigil will take place. This prayer vigil will will be broadcast on S+L TV at 1pm ET.

Tomorrow, Sunday morning, October 13, the statue of the Virgin will return to the Vatican where the procession across St. Peter’s Square will be repeated at 9.30 a.m., followed by Holy Mass celebrated by Pope Francis. Finally, the Pope will carry out the act of consecration to the Virgin and will pray the Angelus with the pilgrims present. It is expected that over 150,000 pilgrims from all over the world will participate, with international representations from 48 countries. This Mass will be carried by S+L TV at 10am ET.

To learn more about the Apparitions at Fatima, watch Witness with Fr. Thomas Rosica, CSB with Cardinal Tarcisio Bertone, SDB, outgoing Vatican Secretary of State, done in 2008 During the interview, Fr. Rosica asks the Cardinal about the significance of devotion to Our Lady of Fatima and the question of the Fatima secrets.

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CNS photo/Stefano Rellandini, Reuters