Pope Francis touched down at Ankara airport today to begin his three-day pastoral journey to Turkey. The Holy Father was invited to the cities of Ankara and Istanbul by the Turkish government and the Ecumenical Patriarch Bartholomew I, who is spiritual leader to 300 million Orthodox Christians. The Pontiff’s first address was to the civil authorities:
Mr President
Mr Prime Minister,
Distinguished Authorities,
Ladies and Gentlemen,
I am pleased to visit your country so rich in natural beauty and history, and filled with vestiges of ancient civilizations. It is a natural bridge between two continents and diverse cultures. This land is precious to every Christian for being the birthplace of Saint Paul, who founded various Christian communities here, and for hosting the first seven Councils of the Church. It is also renowned for the site near Ephesus, which a venerable tradition holds to be the Home of Mary, the place where the Mother of Jesus lived for some years. It is now a place of devotion for innumerable pilgrims from all over the world, not only for Christians, but also for Muslims.
Yet, the reasons why Turkey is held with such regard and appreciation are not only linked to its past and ancient monuments, but also have to do with the vitality of its present, the hard work and generosity of its people, and its role in the concert of nations.
It brings me great joy to have this opportunity to pursue with you a dialogue of friendship, esteem and respect, in the footsteps of my predecessors Blessed Paul VI, Saint John Paul II, and Benedict XVI. This dialogue was prepared for and supported by the work of the then Apostolic Delegate, Angelo Giuseppe Roncalli, who went on to become Saint John XXIII, and by the Second Vatican Council.
Today what is needed is a dialogue which can deepen the understanding and appreciation of the many things which we hold in common. Such a dialogue will allow us to reflect sensibly and serenely on our differences, and to learn from them.
There is a need to move forward patiently in the task of building a lasting peace, one founded on respect for the fundamental rights and duties rooted in the dignity of each person. In this way, we can overcome prejudices and unwarranted fears, leaving room for respect, encounter, and the release of more positive energies for the good of all.
To this end, it is essential that all citizens, Muslim, Jewish, and Christian, both in the provision and practice of the law, enjoy the same rights and respect the same duties. They will then find it easier to see each other as brothers and sisters who are travelling the same path, seeking always to reject misunderstandings while promoting cooperation and concord. Freedom of religion and freedom of expression, when truly guaranteed to each person, will help friendship to flourish and thus become an eloquent sign of peace.
The Middle East, Europe and the world all await this maturing of friendship. The Middle East, in particular, has for too long been a theatre of fratricidal wars, one born of the other, as if the only possible response to war and violence must be new wars and further acts of violence.
How much longer must the Middle East suffer the consequences of this lack of peace? We must not resign ourselves to ongoing conflicts as if the situation can never change for the better! With the help of God, we can and we must renew the courage of peace! Such courage will lead to a just, patient and determined use of all available means of negotiation, and in this way achieve the concrete goals of peace and sustainable development.
Mr President, interreligious and intercultural dialogue can make an important contribution to attaining this lofty and urgent goal, so that there will be an end to all forms of fundamentalism and terrorism which gravely demean the dignity of every man and woman and exploit religion.
Fanaticism and fundamentalism, as well as irrational fears which foster misunderstanding and discrimination, need to be countered by the solidarity of all believers. This solidarity must rest on the following pillars: respect for human life and for religious freedom, that is the freedom to worship and to live according to the moral teachings of ones religion; commitment to ensuring what each person requires for a dignified life; and care for the natural environment. The peoples and the states of the Middle East stand in urgent need of such solidarity, so that they can reverse the trend and successfully advance a peace process, repudiating war and violence and pursuing dialogue, the rule of law, and justice.
Sadly, to date, we are still witnessing grave conflicts. In Syria and Iraq, particularly, terrorist violence shows no signs of abating. Prisoners and entire ethnic populations are experiencing the violation of the most basic humanitarian laws. Grave persecutions have taken place in the past and still continue today to the detriment of minorities, especially, though not only, Christians and Yazidis. Hundreds of thousands of persons have been forced to abandon their homes and countries in order to survive and remain faithful to their religious beliefs.
Turkey, which has generously welcomed a great number of refugees, is directly affected by this tragic situation on its borders; the international community has the moral obligation to assist Turkey in taking care of these refugees. In addition to providing much needed assistance and humanitarian aid, we cannot remain indifferent to the causes of these tragedies. In reaffirming that it is licit, while always respecting international law, to stop an unjust aggressor, I wish to reiterate, moreover, that the problem cannot be resolved solely through a military response.
What is required is a concerted commitment on the part of all, based on mutual trust, which can pave the way to lasting peace, and enable resources to be directed, not to weaponry, but to the other noble battles worthy of man: the fight against hunger and sickness, the promotion of sustainable development and the protection of creation, and the relief of the many forms of poverty and marginalization of which there is no shortage in the world today.
Turkey, by virtue of its history, geographical position and regional influence, has a great responsibility: the choices which Turkey makes and its example are especially significant and can be of considerable help in promoting an encounter of civilizations and in identifying viable paths of peace and authentic progress.
May the Most High bless and protect Turkey, and help the nation to be a strong and fervent peacemaker!
(Note: Thanks to Fr Tom Rosica from the Holy See’s press office for the English translation.)
On the Feast of Our Lady of Lourdes
BlogThis February, we celebrate the feast day of a saint whose life was touched by myriad miracles, all of which give stunning testimony to Catholic truth. Saint Bernadette Soubirous (1844-1879), only 14, encountered the Blessed Virgin Mary in the grotto of Lourdes in the South of France on February 11, 1858, though at the time, she did not know who it was.
Bernadette was a poor peasant girl, not afforded formal religious education. When, on March 25, “the Lady” (as Bernadette called her) told her in the local dialect, “Que soy era Immaculada Conceptiou” (“I am the Immaculate Conception”), her pastor could hardly believe it. Four years earlier, the doctrine of Mary’s Immaculate Conception had been proclaimed by the Vatican. But Bernadette would have had no way of knowing, less understanding, what this meant.
Another impressive confirmation of God’s action at Lourdes was the miraculous stream unearthed by Bernadette at Mary’s behest. These waters have been the source of innumerable healings over the years, inexplicable by natural means.
You can read the rest of the article here: http://bit.ly/1uG9V06
What do you think about the Lourdes phenomenon, and about the possibility of miracles?
“Contemplating” The Super Bowl
BlogSports fans, I have some good – no, make that super – news for you! As it turns out, watching sports can actually be a form of contemplation, according to Father James V. Schall, SJ. In his marvellous book of essays, “Reasonable Pleasures” (Ignatius Press), Fr Schall argues that something similar happens to us when we watch a great game, something that’s quite similar to what happens when we contemplate the Almighty. We’re taken “out of ourselves”. Aristotle, writing in the 4th century BC, noted that sport, or play in general, is actually the closest many people ever get to this highest plane of human activity, contemplation. And that similarity makes sense. C.S. Lewis once wrote that “play is the serious business of heaven”.
Enjoy “contemplating” the game, everyone!
Q and A: The Baptism of the Lord
BlogThat’s a great question. First, it must be said that Jesus’ baptism is really the moment when he initiated the Christian sacrament of baptism. What Jesus did was to transform John’s baptism of repentance (which was merely an outward symbol of sorrow and a desire to be cleansed) into an efficacious act that actually had the power to wash away sin.
Q. How did this happen?
A. Jesus, as the sinless Son of God, had no need of repentance or forgiveness. His descending into the water did not sanctify him, but rather sanctified the water, imparting to it the power to forgive sins in Jesus’ name. Think of the Lord’s contact with persons who had leprosy. Normally, touching a person with that disease would render one ritually “unclean”. However, the opposite happens in the case of Jesus. Jesus is not rendered “unclean” in any way – rather, the defiling and debilitating disease is eradicated by the touch of Christ. His holiness is, if you will, contagious. So, anything from the created order that Jesus comes into contact with can be sanctified, made to share in his holiness and purity. This is what is happened with the waters of baptism.
Q. How does Jesus’ baptism correlate with his Passion?
A. That’s a very insightful question. As Pope Benedict wrote about in his Jesus of Nazareth series, the baptism of Jesus was really the beginning of his Passion. It was the start of Jesus’ process of descending into the reality of human sin in order to redeem it. He was already beginning the process of identifying himself with sinful humanity, and taking our sins upon himself, bearing in his own body the consequence of sin, which is death. “The wages of sin is death” (Romans 6:23). Jesus would, of course, complete this mission on the Cross.
In the Old Testament, as well as in the Book of Revelation, the sea is a symbol of death and evil. So, in a sense his emerging from the waters, with the presence of the Holy Spirit, as well as the voice of the Father in Mark 1:11 (“You are my beloved Son; with you I am well pleased”) is a “sneak preview” of Jesus’ powerful Resurrection at Easter: his triumph over sin, evil, and death.
This victory is transferred to Christians at their baptism. Recall that in the ancient Church, converts were fully immersed in water; it was a species of death and burial. Their rising again out of the water was also a foretaste of their own future resurrection, yes, but it was also a summons for them to leave old, sinful ways behind and live the lifestyle of the Kingdom here on earth. As Saint Paul writes,
We are those who have died to sin; how can we live in it any longer? Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.
For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his. For we know that our old self was crucified with him so that the body ruled by sin might be done away with, that we should no longer be slaves to sin – because anyone who has died has been set free from sin. Now if we died with Christ, we believe that we will also live with him. For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. The death he died, he died to sin once for all; but the life he lives, he lives to God. In the same way, count yourselves dead to sin but alive to God in Christ Jesus.
Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer any part of yourself to sin as weapons of wickedness, but rather offer yourselves to God as those who have been brought from death to life; and offer every part of yourself to him as weapons of righteousness. For sin shall no longer be your master, because you are not under the law, but under grace (Romans 6:2-14).
Let us avail ourselves often of the sacrament of confession, so that we may begin again, as often as necessary, to get back on the path God called us to in baptism: the journey to becoming saints.
How is your journey to live up to your baptismal calling progressing? How can we help others realize that their baptism calls them to holiness and apostolate (sharing their faith)? Share this post on social media and keep the discussion going!
Reaching out with Christ’s love
BlogAnd all of that, taken together, reminds us of our Christian calling to reach out to all people with the healing touch of Christ – those who are in need of healing of body and soul. Before Pope Francis was elected, he spoke to the conclave of the problem of a “self-referential Church”, turned in on itself. A Church that is often “navel-gazing”, as it were – focused on itself, and not its missionary mandate. For our Christian baptism calls us to two things, when boiled down to its essence: holiness, and apostolate (sharing our faith). Becoming saints, and helping others to do so. That is Christianity in a nutshell – lived so eloquently by Christ’s followers throughout the centuries – by Francis of Assisi, Pope Francis, and, Lord willing, you and me.
Q and A on the Epiphany
BlogA. The word Epiphany means “manifestation (of God)”. In Matthew’s Gospel, there is a great concern to reveal, or “manifest” Jesus as the divine yet human “Son of David”, the true heir to David’s throne (Matthew 1:1). It’s interesting to note that the term “Kingdom of God”, so crucial in Jesus’ teaching, does actually have Old Testament roots. However, the key to understanding the phrase is this: the only time it was ever used there was in reference to David’s Kingdom.
This is intentional on Jesus’ part; in fact, as he assembles his New Covenant Kingdom, Jesus incorporates many of the features of the Old Covenant Kingdom of God, David’s Kingdom. For example, Peter as Pope holds the equivalent of the OT office of “Prime Minister” (see Isaiah 22), one of a cabinet of twelve apostles, representing the twelve tribes of Israel in David’s Kingdom.
Who was the original “Son of David”? Solomon. Solomon, like Jesus, was known as an exorcist, although Jesus’ powers are orders of magnitude greater in this regard. Solomon also was known for his exceptional wisdom, and once again Jesus bests him in this arena, too (think of, for example, Jesus’ brilliant answer to the question about paying taxes to Caesar).
Q. Who was the Queen in Solomon’s Kingdom, and is there a corresponding office in Jesus’ Kingdom?
A. Solomon, of course, had many wives and concubines, which was utterly displeasing to God. However, this was a common practice for kings in antiquity, as marrying foreign wives was a way to consolidate power by means of political alliances. But these wives ultimately turned Solomon’s heart away from the Lord, contributing to his downfall.
This gave rise to a very practical question: with so many wives, who would be the queen? It’s not as if there would be a mud-wrestling match of sorts between them all to determine which woman would gain the throne next to that of the king. The answer to the dilemma was very simple: the queen would be the queen mother, known in Solomon’s Kingdom as the Gebirah. In Solomon’s case, the Queen Mother was Bathsheba, and the Old Testament shows how people would approach her in order to receive an appointment with, or gain favours from, the king.
The New Covenant example is obvious: Matthew takes great pains to show how Mary is the Queen Mother of the Kingdom of the new Son of David, Jesus. In Chapter 2:1-12, international figures pay royal tribute to the new king, seated with his mother. Solomon and Bathsheba are “types” prefiguring Jesus and Mary.
Psalm 72 (of Solomon, no less), is about kings from distant lands who pay tribute to the Davidic King:
1 (A Psalm of Solomon.) Give the king thy justice, O God, and thy righteousness to the royal son! 2 May he judge thy people with righteousness, and thy poor with justice! 3 Let the mountains bear prosperity for the people, and the hills, in righteousness! 4 May he defend the cause of the poor of the people, give deliverance to the needy, and crush the oppressor! 5 May he live while the sun endures, and as long as the moon, throughout all generations! 6 May he be like rain that falls on the mown grass, like showers that water the earth! 7 In his days may righteousness flourish, and peace abound, till the moon be no more! 8 May he have dominion from sea to sea, and from the River to the ends of the earth! 9 May his foes bow down before him, and his enemies lick the dust! 10 May the kings of Tarshish and of the isles render him tribute, may the kings of Sheba and Seba bring gifts! 11 May all kings fall down before him, all nations serve him! 12 For he delivers the needy when he calls, the poor and him who has no helper. 13 He has pity on the weak and the needy, and saves the lives of the needy. 14 From oppression and violence he redeems their life; and precious is their blood in his sight. 15 Long may he live, may gold of Sheba be given to him! May prayer be made for him continually, and blessings invoked for him all the day! 16 May there be abundance of grain in the land; on the tops of the mountains may it wave; may its fruit be like Lebanon; and may men blossom forth from the cities like the grass of the field! 17 May his name endure for ever, his fame continue as long as the sun! May men bless themselves by him, all nations call him blessed! 18 Blessed be the LORD, the God of Israel, who alone does wondrous things. 19 Blessed be his glorious name for ever; may his glory fill the whole earth! Amen and Amen! 20 The prayers of David, the son of Jesse, are ended.
Of special note are these verses: “May the kings of Tarshish and of the isles render him tribute, may the kings of Sheba and Seba bring gifts! May all kings fall down before him, all nations serve him!” (vv. 10-11), and “Long may he live, may gold of Sheba be given to him!” (v. 15a). This episode from Solomon’s reign, is, in a sense, being recapitulated in Jesus’ life. The message is clear: Jesus is the King; he can be found close to his Mother, our Queen, who gains access for us to the royal “Throne Room”, where we pay Jesus the tribute of our lives, make our requests known to him, and receive his favor.
Pope Francis’ Midnight Mass Christmas Homily
Blog24 DECEMBER 2014
“The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined” (Is 9:1). “An angel of the Lord appeared to [the shepherds] and the glory of the Lord shone around them” (Lk 2:9). This is how the liturgy of this holy Christmas night presents to us the birth of the Saviour: as the light which pierces and dispels the deepest darkness. The presence of the Lord in the midst of his people cancels the sorrow of defeat and the misery of slavery, and ushers in joy and happiness.
We too, in this blessed night, have come to the house of God. We have passed through the darkness which envelops the earth, guided by the flame of faith which illuminates our steps, and enlivened by the hope of finding the “great light”. By opening our hearts, we also can contemplate the miracle of that child-sun who, arising from on high, illuminates the horizon.
The origin of the darkness which envelops the world is lost in the night of the ages. Let us think back to that dark moment when the first crime of humanity was committed, when the hand of Cain, blinded by envy, killed his brother Abel (cf. Gen 4:8). As a result, the unfolding of the centuries has been marked by violence, wars, hatred and oppression. But God, who placed a sense of expectation within man made in his image and likeness, was waiting. He waited for so long that perhaps at a certain point it seemed he should have given up. But he could not give up because he could not deny himself (cf. 2 Tim 2:13). Therefore he continued to wait patiently in the face of the corruption of man and peoples.
Through the course of history, the light that shatters the darkness reveals to us that God is Father and that his patient fidelity is stronger than darkness and corruption. This is the message of Christmas night. God does not know outbursts of anger or impatience; he is always there, like the father in the parable of the prodigal son, waiting to catch from afar a glimpse of the lost son as he returns.
Isaiah’s prophecy announces the rising of a great light which breaks through the night. This light is born in Bethlehem and is welcomed by the loving arms of Mary, by the love of Joseph, by the wonder of the shepherds. When the angels announced the birth of the Redeemer to the shepherds, they did so with these words: “This will be a sign for you: you will find a baby wrapped in swaddling clothes and lying in a manger” (Lk 2:12). The “sign” is the humility of God taken to the extreme; it is the love with which, that night, he assumed our frailty, our suffering, our anxieties, our desires and our limitations. The message that everyone was expecting, that everyone was searching for in the depths of their souls, was none other than the tenderness of God: God who looks upon us with eyes full of love, who accepts our poverty, God who is in love with our smallness.
On this holy night, while we contemplate the Infant Jesus just born and placed in the manger, we are invited to reflect. How do we welcome the tenderness of God? Do I allow myself to be taken up by God, to be embraced by him, or do I prevent him from drawing close? “But I am searching for the Lord” – we could respond. Nevertheless, what is most important is not seeking him, but rather allowing him to find me and caress me with tenderness. The question put to us simply by the Infant’s presence is: do I allow God to love me?
More so, do we have the courage to welcome with tenderness the difficulties and problems of those who are near to us, or do we prefer impersonal solutions, perhaps effective but devoid of the warmth of the Gospel? How much the world needs tenderness today!
The Christian response cannot be different from God’s response to our smallness. Life must be met with goodness, with meekness. When we realize that God is in love with our smallness, that he made himself small in order to better encounter us, we cannot help but open our hearts to him, and beseech him: “Lord, help me to be like you, give me the grace of tenderness in the most difficult circumstances of life, give me the grace of closeness in the face of every need, of meekness in every conflict”.
Dear brothers and sisters, on this holy night we contemplate the Nativity scene: there “the people who walked in darkness have seen a great light” (Is 9:1). People who were unassuming, open to receiving the gift of God, were the ones who saw this light. This light was not seen, however, by the arrogant, the proud, by those who made laws according to their own personal measures, who were closed off to others. Let us look to the crib and pray, asking the Blessed Mother: “O Mary, show us Jesus!”.
My TV interview about Pope Francis’ message to the Curia
BlogI’m not so sure about that. For one thing, how many North American commentators who claim there was some sort of a bad reaction to the Pope’s words actually attended the speech in Rome? Just about none of ’em, that’s who. How would they know how people internally or externally reacted to the speech?
The truth is that many of those in that room, including many Cardinals who participated in the conclave that elected Francis, were likely in full agreement with him on many of these matters. Don’t forget, Curial reform was one of the things Pope Benedict began carrying out himself before his resignation – but he realized that his health situation wouldn’t be conducive to his finishing this particular job, and that much of this task would fall to his successor (who turned out to be Francis). In other words, many of these same Cardinal-electors elected Francis hoping he would do exactly this.
Here are a couple of other things I said about this speech:
1. Pope Francis is an “outsider” to the Curia. Pope Francis was formerly the Cardinal Archbishop of Buenos Aires, Argentina. He wasn’t really a well-connected “insider” in the Curia, which enables him to, I think, critique it more effectively and more objectively in order to help it improve. Cardinal Dolan of New York City said that, during the conclave, the Cardinal-electors constantly asked themselves the question, “Who among is is the most like Jesus Christ?” The answer that they came up with, of course, was Francis. Jesus was also an “outsider” to the religious authorities of Jerusalem, who critiqued them along many of the same lines as Francis’ speech to the curia did: many first-century Jerusalem clerics had become materialistic careerists with little concern for the spiritual welfare of those in their care, or for the poor.
2. What Francis said can be applied to virtually any workplace or family. This Pope is made for the age of Twitter. Among his 15 recommendations for curial reform were some memorable one-liners: Don’t be “existential schizophrenics” (don’t lead a double-life); watch out for “the terrorism of gossip” (where people’s reputations can be assassinated behind closed doors); the warning about the “disease of accumulation” (materialism); the disease of “spiritual Alzheimer’s” (forgetting one’s personal encounter with, and calling from the Lord; being a careerist). There is indeed much here for all of us to reflect on this Christmas.
Exodus: Gods and Kings
BlogA. Very often, movies are adapted from bestselling books. The Bible is the bestselling book of all time, so it only seems natural that biblical films would be made – there is always a high degree of interest. Of course, the reason that the Bible’s message is so perennially popular is that it reveals the truth to humanity – the truth about God, and about ourselves: why we are here, and what we were created for. Most people wander through their lives without any idea of their true purpose, or their need for salvation. Familiarity with the scriptures is a key to understanding life. It’s also essential for being an effective Catholic, for, as St Jerome once famously said, “Ignorance of scripture is ignorance of Christ”.
Q. The film Exodus: Gods and Kings is obviously about the biblical book of Exodus, and about Moses. Can you speak a bit about parallels between Moses and Christ?
A. Moses, although vitally important in his own right for God’s overall salvation plan, is also what scholars call a “type” of Jesus Christ. What does this mean? God writes history (“His story”) the way human beings write with words. Just as a human writer can use a device like foreshadowing to tip off a reader about future events in his story, God uses actual people, places, and things in history to foreshadow greater people, places, and things to come later on in salvation history, especially at the time of Christ.
Q. What are some of the parallels between Jesus and Moses?
A. Despotic rulers attempted to murder both of them in their infancy (Pharaoh and Herod the Great, respectively). They both procured deliverance for their people: Moses delivered the Israelites from the tyranny of Pharaoh and slavery in Egypt, while Jesus delivered his followers from the slavery of sin, death and the despotic control of Satan. Jesus is the true Passover lamb, leading us out of spiritual bondage. And just as the Israelites had to eat the lamb of the Passover, we must consume the Eucharist. One of the plagues God sends on the Egyptians was turning the water of the Nile into blood. Jesus turns water into wine at Cana, and later, when instituting the Eucharist, turns wine into his Blood.
Just as the Israelites pass through the Red Sea, Jesus passes through the waters of baptism, and, like Israel, enters into a period of wilderness temptation. Unlike Israel, Jesus passes the test. Just as Moses ascended Mount Sinai and returned with the 10 Commandments, Jesus ascended the Mount of Beatitudes and delivered the 10 Beatitudes to his people (and, yes, there are 10, not 8, Beatitudes – look closely at Matthew 5:3-12). Moses’ face shone, reflecting the glory of God’s presence. Jesus, as God himself, radiates his unveiled glory on the Mount of Transfiguration. God fed his people Israel with the manna, the miracle bread from heaven, in their wilderness wanderings. In our sojourn in the wilderness of life on earth, en route to the promised land of heaven, Jesus feeds us with the miracle of the Eucharist, turning ordinary bread into his Body.
This is only a sampling of the many parallels between Moses and Jesus. It speaks of how God works in similar ways in different epochs of salvation history to rescue his people (although, obviously, the salvation Jesus wrought is much greater in kind). One is reminded of the words of Mark Twain, who famously said that “history may not repeat itself, but it sure does rhyme!” This is the essence of biblical typology. “The New Testament is in the Old, concealed; the Old Testament is in the New, revealed” (St Augustine).
Second Sunday of Advent: “The beginning of the Good News”
BlogA. For this Second Sunday in Advent, the Gospel reading is from Chapter 1 of Mark’s Gospel. Mark does not have an infancy narrative in his Gospel, but rather, gets right into the action of Jesus’ public ministry. His incipit (introductory statement) is as follows: “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). This may seem like a very basic declaration to us, as we read Mark approximately 2000 years after it was written. But, make no mistake, with this one line, Mark has instantly captured the attention of the entire world, Jew and Gentile alike.
Q. How is this so?
A. For the Jewish reader, Mark has declared Jesus to be the long-awaited Messiah. The word “Christ” is not Jesus’ last name! It is the English translation of the Greek word Christos, which in turn is a translation of the Hebrew word Meschiach (“Messiah”).
The Gentile world would have been arrested in particular by the statement that Jesus is “the Son of God”. The Roman Emperors were called “God”, “Son of God”, “God from God”, and “Universal Savior of Human Life”, among other exalted titles. Their victories were hailed as “Good News” throughout the Empire. We know this from archaeological inscriptions that have been uncovered in Roman cities. These were displayed publicly because they were things that citizens of the Empire were expected to know and believe.
Q. Is there, then, special significance to the Roman centurion’s confession of faith in Mark 15?
A. You are quite right, and this links Jesus’ Passion back to Mark’s incipit. When the centurion, assisting in Jesus’ crucifixion, witnesses the manner in which he dies and the portents that surround it, he is overwhelmed. He exclaims, “Truly this man was the Son of God!” (Mark 15:39, emphasis mine).
The most powerful person in the world was the Emperor of Rome, the Caesar. The most powerless person in the world was a victim of crucifixion. Beaten, scourged, naked – utterly forsaken. Crucifixion was so horrific that it was illegal for Roman citizens to be executed in this manner. Jesus, as a Galilean Jew, was afforded no such courtesy.
But the centurion was given an amazing grace. He recognized that his boss, the Emperor, on his Roman throne, was not the “Universal Savior of Human Life” and the “Son of God”. The seemingly powerless Jesus, on the “throne” of his cross, truly was. The centurion changes his allegiance from Tiberias to Jesus, and places all of his hope in the Lord. Mark invites his readers, and you and me, to do the same.
Pope Francis’ visit to Turkey
BlogMr President
Mr Prime Minister,
Distinguished Authorities,
Ladies and Gentlemen,
I am pleased to visit your country so rich in natural beauty and history, and filled with vestiges of ancient civilizations. It is a natural bridge between two continents and diverse cultures. This land is precious to every Christian for being the birthplace of Saint Paul, who founded various Christian communities here, and for hosting the first seven Councils of the Church. It is also renowned for the site near Ephesus, which a venerable tradition holds to be the Home of Mary, the place where the Mother of Jesus lived for some years. It is now a place of devotion for innumerable pilgrims from all over the world, not only for Christians, but also for Muslims.
Yet, the reasons why Turkey is held with such regard and appreciation are not only linked to its past and ancient monuments, but also have to do with the vitality of its present, the hard work and generosity of its people, and its role in the concert of nations.
It brings me great joy to have this opportunity to pursue with you a dialogue of friendship, esteem and respect, in the footsteps of my predecessors Blessed Paul VI, Saint John Paul II, and Benedict XVI. This dialogue was prepared for and supported by the work of the then Apostolic Delegate, Angelo Giuseppe Roncalli, who went on to become Saint John XXIII, and by the Second Vatican Council.
Today what is needed is a dialogue which can deepen the understanding and appreciation of the many things which we hold in common. Such a dialogue will allow us to reflect sensibly and serenely on our differences, and to learn from them.
There is a need to move forward patiently in the task of building a lasting peace, one founded on respect for the fundamental rights and duties rooted in the dignity of each person. In this way, we can overcome prejudices and unwarranted fears, leaving room for respect, encounter, and the release of more positive energies for the good of all.
To this end, it is essential that all citizens, Muslim, Jewish, and Christian, both in the provision and practice of the law, enjoy the same rights and respect the same duties. They will then find it easier to see each other as brothers and sisters who are travelling the same path, seeking always to reject misunderstandings while promoting cooperation and concord. Freedom of religion and freedom of expression, when truly guaranteed to each person, will help friendship to flourish and thus become an eloquent sign of peace.
The Middle East, Europe and the world all await this maturing of friendship. The Middle East, in particular, has for too long been a theatre of fratricidal wars, one born of the other, as if the only possible response to war and violence must be new wars and further acts of violence.
How much longer must the Middle East suffer the consequences of this lack of peace? We must not resign ourselves to ongoing conflicts as if the situation can never change for the better! With the help of God, we can and we must renew the courage of peace! Such courage will lead to a just, patient and determined use of all available means of negotiation, and in this way achieve the concrete goals of peace and sustainable development.
Mr President, interreligious and intercultural dialogue can make an important contribution to attaining this lofty and urgent goal, so that there will be an end to all forms of fundamentalism and terrorism which gravely demean the dignity of every man and woman and exploit religion.
Fanaticism and fundamentalism, as well as irrational fears which foster misunderstanding and discrimination, need to be countered by the solidarity of all believers. This solidarity must rest on the following pillars: respect for human life and for religious freedom, that is the freedom to worship and to live according to the moral teachings of ones religion; commitment to ensuring what each person requires for a dignified life; and care for the natural environment. The peoples and the states of the Middle East stand in urgent need of such solidarity, so that they can reverse the trend and successfully advance a peace process, repudiating war and violence and pursuing dialogue, the rule of law, and justice.
Sadly, to date, we are still witnessing grave conflicts. In Syria and Iraq, particularly, terrorist violence shows no signs of abating. Prisoners and entire ethnic populations are experiencing the violation of the most basic humanitarian laws. Grave persecutions have taken place in the past and still continue today to the detriment of minorities, especially, though not only, Christians and Yazidis. Hundreds of thousands of persons have been forced to abandon their homes and countries in order to survive and remain faithful to their religious beliefs.
Turkey, which has generously welcomed a great number of refugees, is directly affected by this tragic situation on its borders; the international community has the moral obligation to assist Turkey in taking care of these refugees. In addition to providing much needed assistance and humanitarian aid, we cannot remain indifferent to the causes of these tragedies. In reaffirming that it is licit, while always respecting international law, to stop an unjust aggressor, I wish to reiterate, moreover, that the problem cannot be resolved solely through a military response.
What is required is a concerted commitment on the part of all, based on mutual trust, which can pave the way to lasting peace, and enable resources to be directed, not to weaponry, but to the other noble battles worthy of man: the fight against hunger and sickness, the promotion of sustainable development and the protection of creation, and the relief of the many forms of poverty and marginalization of which there is no shortage in the world today.
Turkey, by virtue of its history, geographical position and regional influence, has a great responsibility: the choices which Turkey makes and its example are especially significant and can be of considerable help in promoting an encounter of civilizations and in identifying viable paths of peace and authentic progress.
May the Most High bless and protect Turkey, and help the nation to be a strong and fervent peacemaker!
(Note: Thanks to Fr Tom Rosica from the Holy See’s press office for the English translation.)