On the day of Episcopal Ordination, before the imposition of hands, the Church asks the candidate to take on certain commitments which, as well as proclaiming the Gospel faithfully and safeguarding the faith, also include the resolution "to pray for the People of God without ceasing". I would like to reflect with you precisely on the apostolic and pastoral character of the Bishop's prayer.

The Evangelist Luke wrote that Jesus Christ chose the Twelve Apostles after spending the whole night on the mountain in prayer (cf. Lk 6: 12); and the Evangelist Mark explained that the Twelve were chosen "to be with him, and to be sent out" (cf. Mk 3: 14).

Like the Apostles, dear Confreres, we too have been called primarily to be with Christ, to know him more deeply and to share in his mystery of love and his relationship full of trust in the Father. Through intimate personal prayer, the Bishop, just as and more than all the faithful, is called to grow towards God in a filial spirit, learning confidence, trust and faithfulness, Jesus' own attitudes in his relationship with the Father, from Jesus himself.

And the Apostles understood well that prayerful listening and the proclamation of what they had heard were to take priority over the many things to be done, so they decided: "we will devote ourselves to prayer and to the ministry of the word" (Acts 6: 4). This apostolic programme is more timely than ever.

In a Bishop's ministry today the organizational aspects are absorbing, the commitments many and the needs always numerous, but the first place in the life of a successor of the Apostles must be kept for God. Especially in this way will we help our faithful.

St Gregory the Great had formerly recommended in his "Pastoral Rule" that the Pastor should in a singular way lead all the others in prayer and contemplation (cf. II, 5). This is what tradition was subsequently to formulate in the well-known saying: "Contemplata aliis tradere" (cf. St Thomas, Summa Theologiae, IIa-IIae, q. 188, art. 6).

In the Encyclical Deus Caritas Est, by referring to the account of the biblical episode of Jacob's ladder, I wished to emphasize how it is that precisely through prayer the Pastor becomes sensitive to the needs of others and merciful to all (cf. n. 7).

And I remembered the thought of St Gregory the Great, who held that the Pastor wrapt in contemplation is able to regard the needs of others as his own in prayer: "per pietatis viscera in se infirmitatem caeterorum transferat" (cf. Pastoral Rule, ibid.).

Prayer teaches people to love and opens hearts to pastoral charity in order to welcome all who turn to the Bishop. Modelled from within by the Holy Spirit, the Bishop consoles with the balsam of divine grace, enlightens with the light of the Word and reconciles and edifies in fraternal communion.

[Pope Benedict, to the newly appointed bishops 22 September 2007]

1. A priestly, sacramental, prophetic community, the Church was established by Jesus Christ as a structured, hierarchical and ministerial society, in function of the pastoral governance for the formation and continuous growth of the community. The first subjects of this ministerial and pastoral function are the twelve Apostles, chosen by Jesus Christ as the visible foundations of his Church. As the Second Vatican Council says, "Jesus Christ, the eternal Shepherd, built up the holy Church and sent the Apostles as He Himself was sent by the Father (cf. Jn 20:21), and He willed that their successors, that is, the bishops, should be shepherds in His Church until the end of time" (LG 18). This passage from the Dogmatic Constitution on the Church - Lumen Gentium - reminds us first of all of the original and unique position of the Apostles in the institutional framework of the Church. From the Gospel story we know that Jesus called disciples to follow him and from among them he chose twelve (cf. Lk 6:13).

The evangelical narration makes us know that for Jesus it was a decisive choice, made after a night of prayer (cf. Lk 6:12); a choice made with a sovereign freedom: Mark tells us that Jesus, having ascended the mountain, called to himself "those whom he wanted" (Mk 3:13). The Gospel texts record the names of the individuals called (cf. Mk 3:16-19 et par.): a sign that their importance was perceived and recognised in the early Church.

2. By creating the group of the Twelve, Jesus created the Church, as a visible structured society at the service of the Gospel and the coming of the Kingdom of God. The number twelve referred to the twelve tribes of Israel, and Jesus' use of it reveals his intention to create a new Israel, the new people of God established as the Church. Jesus' creative intention transpires from the same verb used by Mark to describe the institution: 'He made twelve . . . He made the twelve'. "Make" recalls the verb used in the Genesis account about the creation of the world and in Deutero-Isaiah (Is 43:1; 44:2) about the creation of God's people, ancient Israel. The creative will is also expressed in the new names given to Simon (Peter) and James and John (Sons of Thunder), but also to the group or college as a whole. In fact, Luke writes that Jesus "chose twelve, to whom he gave the name of apostles" (Lk 6:13). The Twelve Apostles thus became a characteristic, distinct and, in some respects, unrepeatable socio-ecclesial reality. In their group emerged the Apostle Peter, about whom Jesus manifested more explicitly his intention to found a new Israel, with the name given to Simon: "stone", on which Jesus wanted to build his Church (cf. Mt 16:18).

3. Jesus' purpose in establishing the Twelve is defined by Mark: "He made twelve of them to be with him, and also to send them out to preach, and that they might have power to cast out demons" (Mk 3:14-15). The first constitutive element of the group of the Twelve is therefore an absolute attachment to Christ: they are people called to "be with him", that is, to follow him, leaving everything behind. The second element is the missionary element, expressed on the model of the mission of Jesus himself, who preached and cast out demons. The mission of the Twelve is a participation in Christ's mission by men closely linked to him as disciples, friends, trustees.

4. In the mission of the Apostles, the evangelist Mark emphasises "the power to cast out demons". It is a power over the power of evil, which in a positive sense means the power to give men the salvation of Christ, the One who casts out the "prince of this world" (John 12, 31). Luke confirms the meaning of this power and the purpose of the institution of the Twelve by quoting the word of Jesus giving the Apostles authority in the Kingdom: "You are the ones who have persevered with me in my trials. And I lay down for you a kingdom as the Father has laid down for me" (Lk 22:28). Also in this statement, perseverance in union with Christ and the authority granted in the kingdom are intimately linked. It is a pastoral authority, as is evident from the text on the mission specifically entrusted to Peter: 'Shepherd my lambs . . . Shepherd my sheep' (John 21: 15-17). Peter personally receives supreme authority in the shepherding mission. This mission is exercised as participation in the authority of the one Shepherd and Master, Christ. The supreme authority entrusted to Peter does not cancel the authority given to the other Apostles in the kingdom. The pastoral mission is shared by the Twelve under the authority of the one universal Shepherd, mandatary and representative of the Good Shepherd, Christ.

5. The specific tasks inherent in the mission entrusted by Jesus Christ to the Twelve are the following: a) mission and power to evangelise all nations, as the three Synoptics clearly attest (cf. Mt 28:18-20; Mk 16:16-18; Lk 24:45-48). Among them, Matthew highlights the relationship established by Jesus himself between his messianic power and the mandate he gave to the Apostles: "All power in heaven and on earth has been given to me. Go therefore and make disciples of all nations" (Mt 28:18). The Apostles will be able and must carry out their mission by the power of Christ manifested in them. b) mission and power to baptise (Mt 28:19), as the fulfilment of Christ's mandate, with a baptism in the name of the Most Holy Trinity (Ibid), which will be the first baptism in the name of the Most Holy Trinity (Ibid). Trinity (Ibid), which, being linked to the paschal mystery of Christ, in the Acts of the Apostles is also considered as baptism in the name of Jesus (cf. Acts 2:38; 8:16). c) mission and power to celebrate the Eucharist: "Do this in memory of me" (Lk 22:19; 1 Cor 11:24-25). The commission to redo what Jesus accomplished at the Last Supper, with the consecration of the bread and wine, implies a power of the highest level; to say in the name of Christ: "This is my body", "this is my blood", is almost an identification with Christ in the sacramental act. d) mission and power to forgive sins (Jn 20:22-23). It is a participation of the Apostles in the power of the Son of Man to forgive sins on earth (cf. Mk 2:10): that power which in Jesus' public life had caused the astonishment of the crowd, of which the evangelist Matthew tells us that they "gave glory to God who had given such power to men" (Mt 9:8).

6. To fulfil this mission, the Apostles received, besides power, the special gift of the Holy Spirit (cf. Jn 20:21-22), which was manifested at Pentecost, according to Jesus' promise (cf. Acts 1:8). By virtue of this gift, from the moment of Pentecost they began to fulfil the mandate of evangelising all peoples. The Second Vatican Council tells us this in the Constitution Lumen Gentium: "The Apostles . . . preaching everywhere the Gospel, accepted by the hearers through the motion of the Holy Spirit, gather the universal Church, which the Lord founded on the Apostles and built on blessed Peter, their head, while Jesus Christ himself is its cornerstone (cf. Rev 21:14; Mt 16:18; Eph 2:20)" (LG 19).

7. The mission of the Twelve included a fundamental role reserved for them, which would not be inherited by others: to be eyewitnesses of the life, death and resurrection of Christ (cf. Lk 24:48), to transmit his message to the primitive community, as a hinge between divine revelation and the Church, and for this very reason to initiate the Church in the name and by virtue of Christ, under the action of the Holy Spirit. For this function of theirs, the Twelve Apostles constitute a group of unique importance in the Church, which since the Niceno-Constantinopolitan Symbol is defined as apostolic (Credo una sanctam, catholicam et 'apostolicam' Ecclesiam) because of this indissoluble link to the Twelve. This explains why also in the liturgy the Church has included and reserved special solemn celebrations in honour of the Apostles.

8. However, Jesus conferred on the Apostles a mission of evangelisation of all nations, which takes a very long time, and indeed lasts "until the end of the world" (Mt 28:20). The Apostles understood that it was Christ's will that they should provide successors, who, as their heirs and legates, would carry on their mission. They therefore established "episcopes and deacons" in the various communities "and arranged that after their death other approved men should receive their succession in the ministry" (Clement of Rome, Ep. Ad Cor., 44, 2; cf. 42, 1. 4). In this way Christ established a hierarchical and ministerial structure of the Church, formed by the Apostles and their successors; a structure that did not derive from a previously established community, but was created directly by him. The Apostles were, at one and the same time, the seeds of the new Israel and the origin of the sacred hierarchy, as stated in the Council's Constitution Ad Gentes (AG 5). This structure therefore belongs to the very nature of the Church, according to the divine plan realised by Jesus. According to this same plan, it plays an essential role in the entire development of the Christian community, from the day of Pentecost to the end of time, when in the heavenly Jerusalem all the elect will fully participate in the 'New Life' for eternity.

[Pope John Paul II, General Audience 1 July 1992]

"Prayer and witness" are the "two tasks of the bishops" who are "pillars of the Church". But if they weaken, the whole people of God suffers. That is why, Pope Francis asked during the mass celebrated on Friday morning 22 January in the chapel of the Casa Santa Marta, we must pray insistently for the successors of the twelve apostles.

The Pontiff's reflection on the figure and mission of the bishop started from the passage from the evangelist Mark (3:13-19) proclaimed during today's liturgy. "There is a word in this Gospel passage that attracts attention: Jesus 'constituted'". And this word "appears twice". In fact, Mark writes: "'He constituted twelve, whom he called apostles'". And then he resumes: 'He therefore constituted the twelve', and names them, one after the other'. Therefore, the Pontiff explained, 'Jesus, among so many people who followed him - the Gospel tells us - "called to himself those he wanted"'. In short, 'there is a choice: Jesus chose those whom He wanted'. And, indeed, "he constituted twelve. Whom he called apostles'. In fact, Francis continued, "there were others: there were the disciples" and "the Gospel speaks of seventy-two, on one occasion". But 'these were something else'.

The "twelve are constituted so that they might be with Him and to send them out to preach with the power to cast out demons," the Pope explained. "This is the most important group that Jesus chose, 'so that they might be with Him', closer, 'and to send them out to preach' the Gospel." And "with the power to cast out demons," Mark further added. Precisely those 'twelve are the first bishops, the first group of bishops'.

These twelve 'chosen ones,' Francis noted, 'were aware of the importance of this election, so much so that after Jesus had been taken up into heaven, Peter spoke to the others and explained to them that, given Judas' betrayal, it was necessary to do something'. And so from among those who had been with Jesus, from John's baptism until his ascension, they chose "a witness 'with us' - says Peter - of the resurrection". Here, continued the Pope, that "Judas' place is taken, is taken by Matthias: Matthias has been elected".

Then "the liturgy of the Church, referring to "some expressions of Paul", calls the twelve "the pillars of the Church". Yes, said the Pontiff, 'the apostles are the pillars of the Church. And the bishops are the columns of the Church. That election of Matthias was the first episcopal ordination of the Church'.

"I would like to say a few words today about bishops," Francis confided. "We bishops have this responsibility to be witnesses: witnesses that the Lord Jesus is alive, that the Lord Jesus is risen, that the Lord Jesus walks with us, that the Lord Jesus saves us, that the Lord Jesus gave his life for us, that the Lord Jesus is our hope, that the Lord Jesus always welcomes us and forgives us." Here is 'the testimony'. Consequently, he continued, 'our life must be this: a testimony, a true testimony to the resurrection of Christ'.

And when Jesus, as Mark recounts, makes "this choice" of the twelve, he has two reasons. Firstly, "so that they might be with Him". Therefore "the bishop has the obligation to be with Jesus". Yes, "it is the bishop's first obligation: to be with Jesus". And it is true "to such an extent that when the problem arose, in the early days, that orphans and widows were not well cared for, the bishops - these twelve - got together and thought about what to do". And "they introduced the figure of the deacons, saying: 'Let the deacons take care of the orphans, of the widows'". While the twelve, "says Peter", are assigned "two tasks: prayer and the proclamation of the Gospel".

Therefore, Francis reiterated, "the first task of the bishop is to be with Jesus in prayer". In fact, "the bishop's first task is not to make pastoral plans... no, no!". It is "to pray: this is the first task". While 'the second task is to be a witness, that is to preach: to preach the salvation that the Lord Jesus brought us'.

They are 'two tasks that are not easy,' the Pontiff acknowledged, 'but it is precisely these two tasks that make the columns of the Church strong'. In fact, "if these columns weaken, because the bishop does not pray or prays little, he forgets to pray; or because the bishop does not proclaim the Gospel, he occupies himself with other things, the Church also weakens; it suffers. The people of God suffer". Precisely 'because the pillars are weak'.

For this reason, Francis said, 'I would like to invite you today to pray for us bishops: because we too are sinners, we too have weaknesses, we too have the danger of Judas: he too was elected as a pillar'. Yes, he continued, 'we too run the danger of not praying, of doing something other than proclaiming the Gospel and casting out demons'. Hence, the Pope reiterated, the invitation to "pray that the bishops be what Jesus wanted and that we all bear witness to the resurrection of Jesus".

Moreover, he added, "the people of God pray for the bishops, in every mass we pray for the bishops: we pray for Peter, the head of the episcopal college, and we pray for the local bishop". But 'this may not be enough: one says the name out of habit and moves on'. It is important "to pray for the bishop with the heart, to ask the Lord: 'Lord, take care of my bishop; take care of all the bishops, and send us bishops who are true witnesses, bishops who pray and bishops who help us, with their preaching, to understand the Gospel, to be sure that You, Lord, are alive, are among us'".

Before resuming the celebration, the Pope suggested, again, to pray "therefore for our bishops: it is a task of the faithful". In fact, 'the Church without a bishop cannot go on'. Here, then, that "the prayer of all of us for our bishops is an obligation, but an obligation of love, an obligation of children towards the Father, an obligation of brothers, so that the family may remain united in the confession of Jesus Christ, living and risen."

[Pope Francis, St. Martha, in L'Osservatore Romano 23/01/2016]

(Mt 1:1-16.18-23)

Since the 7th century, the event of the first Dawn preceding the Coming of the Sun of Justice has been identified by Pope Sergius in the birth of Mary - according to Dante «a fixed term of eternal counsel».

The Mother of God is a figure who in the panorama of spirituality brings a radical novelty, because she does not generate the awaited David, but rather the most humble and favorable Person, with non-aggressive energy.

In her icon of «newly generated girl», she is also an image of the different, but real humanity, "accomplice" of our condition; from the heart not more artificial and stone [legalist] but of flesh.

So today’s Feast is a sort of prefiguration of Christmas, an event of Revelation of a disconcerting but finally authentic Face of God - and of the realized creatures.

Here, then, we are asked by the Gospel about the weight to be given to the rigidity of the norms, which in the history of spirituality have often devoured the spontaneous being of those called by the Father.

Genuineness that simply stimulates to express oneself, starting from one’s own vocational character.

Even the cultures animated by Wisdom of Nature attest to its weight.

The Tao Tê Ching (LVII) writes: «When with correction the world is ruled, with falsehood weapons are used [...] For this the saint says: I do not act and the people are transformed by themselves [...] I don’t crave and the people become simple».

In the ancient East the genealogies indicated only men, and it is surprising that Mt mentions the name of as many as five women, considered only slavish creatures, unreliable, impure by nature.

But in the story of Mary‘s four companions there is not a little a-normal (even for the chosen model of life) but that it’s worth it.

In order to reach the human fullness of the Son, God did not claim to overcome historical events, but on the contrary He took them on and valued them.

The path that leads to Christ is not question of climbing, nor of results or performance to be calibrated better and better in a linear crescendo - therefore moralizing and dirigist, which doesn’t impose turns that matter, nor solves the real problems.

In events, the Eternal manages to give wings unfolded not so much to strength and genius, but to all the poor origins, to the smallness of our nature, which suddenly turns into totally unpredictable wealth. 

And if we constantly tear the thread, the Lord re-ties it down - not to fix it, to put a patch on it and to resume as before, but to redo a whole new plot. Starting from the defeats.

It is the energy of inadequacy and failure that makes us re-enter ourselves and finally “lose” our minds. Other configurations of the soul await us.

In the Gospels of Childhood [in Mt] God takes on two Names: Redeemer [Yeshua: God is Savior] and With-us. The sense of these prerogatives is not mechanical, but theological.

The proper Name of the Son Jesus describes his Work of recovering the whole being.

And the characteristic attribute Immanu'el [taken from Isaiah] points all the sons - our (many) addresses, that we are each, growing over time.

Incarnation: the Father is placed at the side of his intimates.

Not only does He not fear to make himself impure in contact with things concerning the dynamics of the earth: He even recognizes himself in their Condition.

For this reason, Joseph‘s discomfort even gives rise to the culmination of the entire History of Salvation.

What is striking about Mt’s narration is: the possibility of irruption of the salvific Plan’s top spring not from a religious certainty, but from a Doubt!

Every eminent Gift passes through the “flesh”, and here - in the unsafe - what seemed controversial becomes fruitful.

Embarrassment and the improbable finally activate intense and full life.

The Spirit that slips into the holes of standard mentalities finds a ‘point’ within us that allows us to flourish differently now, in transparency.

The true turning points of history. The difference between devotion and Faith.

[Nativity of the Blessed Virgin Mary,  September 8]

Dear Brothers and Sisters,

With our great pilgrimage to Mariazell, we are celebrating the patronal feast of this Shrine, the feast of Our Lady’s Birthday. For 850 years pilgrims have been travelling here from different peoples and nations; they come to pray for the intentions of their hearts and their homelands, bringing their deepest hopes and concerns. In this way Mariazell has become a place of peace and reconciled unity, not only for Austria, but far beyond her borders. Here we experience the consoling kindness of the Madonna. Here we meet Jesus Christ, in whom God is with us, as today’s Gospel reminds us – Jesus, of whom we have just heard in the reading from the prophet Micah: “He himself will be peace” (5:4). Today we join in the great centuries-old pilgrimage. We rest awhile with the Mother of the Lord, and we pray to her: Show us Jesus. Show to us pilgrims the one who is both the way and the destination: the truth and the life.

The Gospel passage we have just heard broadens our view. It presents the history of Israel from Abraham onwards as a pilgrimage, which, with its ups and downs, its paths and detours, leads us finally to Christ. The genealogy with its light and dark figures, its successes and failures, shows us that God can write straight even on the crooked lines of our history. God allows us our freedom, and yet in our failures he can always find new paths for his love. God does not fail. Hence this genealogy is a guarantee of God’s faithfulness; a guarantee that God does not allow us to fall, and an invitation to direct our lives ever anew towards him, to walk ever anew towards Jesus Christ.

Making a pilgrimage means setting out in a particular direction, travelling towards a destination. This gives a beauty of its own even to the journey and to the effort involved. Among the pilgrims of Jesus’s genealogy there were many who forgot the goal and wanted to make themselves the goal. Again and again, though, the Lord called forth people whose longing for the goal drove them forward, people who directed their whole lives towards it. The awakening of the Christian faith, the dawning of the Church of Jesus Christ was made possible, because there were people in Israel whose hearts were searching – people who did not rest content with custom, but who looked further ahead, in search of something greater: Zechariah, Elizabeth, Simeon, Anna, Mary and Joseph, the Twelve and many others. Because their hearts were expectant, they were able to recognize in Jesus the one whom God had sent, and thus they could become the beginning of his worldwide family. The Church of the Gentiles was made possible, because both in the Mediterranean area and in those parts of Asia to which the messengers of Jesus travelled, there were expectant people who were not satisfied by what everyone around them was doing and thinking, but who were seeking the star which could show them the way towards Truth itself, towards the living God.

We too need an open and restless heart like theirs. This is what pilgrimage is all about. Today as in the past, it is not enough to be more or less like everyone else and to think like everyone else. Our lives have a deeper purpose. We need God, the God who has shown us his face and opened his heart to us: Jesus Christ. Saint John rightly says of him that only he is God and rests close to the Father’s heart (cf. Jn 1:18); thus only he, from deep within God himself, could reveal God to us – reveal to us who we are, from where we come and where we are going. Certainly, there are many great figures in history who have had beautiful and moving experiences of God. Yet these are still human experiences, and therefore finite. Only HE is God and therefore only HE is the bridge that truly brings God and man together. So if we Christians call him the one universal Mediator of salvation, valid for everyone and, ultimately, needed by everyone, this does not mean that we despise other religions, nor are we arrogantly absolutizing our own ideas; on the contrary, it means that we are gripped by him who has touched our hearts and lavished gifts upon us, so that we, in turn, can offer gifts to others. In fact, our faith is decisively opposed to the attitude of resignation that considers man incapable of truth – as if this were more than he could cope with. This attitude of resignation with regard to truth, I am convinced, lies at the heart of the crisis of the West, the crisis of Europe. If truth does not exist for man, then neither can he ultimately distinguish between good and evil. And then the great and wonderful discoveries of science become double-edged: they can open up significant possibilities for good, for the benefit of mankind, but also, as we see only too clearly, they can pose a terrible threat, involving the destruction of man and the world. We need truth. Yet admittedly, in the light of our history we are fearful that faith in the truth might entail intolerance. If we are gripped by this fear, which is historically well grounded, then it is time to look towards Jesus as we see him in the shrine at Mariazell. We see him here in two images: as the child in his Mother’s arms, and above the high altar of the Basilica as the Crucified. These two images in the Basilica tell us this: truth prevails not through external force, but it is humble and it yields itself to man only via the inner force of its veracity. Truth proves itself in love. It is never our property, never our product, just as love can never be produced, but only received and handed on as a gift. We need this inner force of truth. As Christians we trust this force of truth. We are its witnesses. We must hand it on as a gift in the same way as we have received it, as it has given itself to us.

“To gaze upon Christ” is the motto of this day. For one who is searching, this summons repeatedly turns into a spontaneous plea, a plea addressed especially to Mary, who has given us Christ as her Son: “Show us Jesus!” Let us make this prayer today with our whole heart; let us make this prayer above and beyond the present moment, as we inwardly seek the Face of the Redeemer. “Show us Jesus!” Mary responds, showing him to us in the first instance as a child. God has made himself small for us. God comes not with external force, but he comes in the powerlessness of his love, which is where his true strength lies. He places himself in our hands. He asks for our love. He invites us to become small ourselves, to come down from our high thrones and to learn to be childlike before God. He speaks to us informally. He asks us to trust him and thus to learn how to live in truth and love. The child Jesus naturally reminds us also of all the children in the world, in whom he wishes to come to us. Children who live in poverty; who are exploited as soldiers; who have never been able to experience the love of parents; sick and suffering children, but also those who are joyful and healthy. Europe has become child-poor: we want everything for ourselves, and place little trust in the future. Yet the earth will be deprived of a future only when the forces of the human heart and of reason illuminated by the heart are extinguished – when the face of God no longer shines upon the earth. Where God is, there is the future.

“To gaze upon Christ”: let us look briefly now at the Crucified One above the high altar. God saved the world not by the sword, but by the Cross. In dying, Jesus extends his arms. This, in the first place, is the posture of the Passion, in which he lets himself be nailed to the Cross for us, in order to give us his life. Yet outstretched arms are also the posture of one who prays, the stance assumed by the priest when he extends his arms in prayer: Jesus transformed the Passion, his suffering and his death, into prayer, and in this way he transformed it into an act of love for God and for humanity. That, finally, is why the outstretched arms of the Crucified One are also a gesture of embracing, by which he draws us to himself, wishing to enfold us in his loving hands. In this way he is an image of the living God, he is God himself, and we may entrust ourselves to him.

“To gaze upon Christ!” If we do this, we realize that Christianity is more than and different from a moral code, from a series of requirements and laws. It is the gift of a friendship that lasts through life and death: “No longer do I call you servants, but friends” (Jn 15:15), the Lord says to his disciples. We entrust ourselves to this friendship. Yet precisely because Christianity is more than a moral system, because it is the gift of friendship, for this reason it also contains within itself great moral strength, which is so urgently needed today on account of the challenges of our time. If with Jesus Christ and his Church we constantly re-read the Ten Commandments of Sinai, entering into their full depth, then a great, valid and lasting teaching unfolds before us. The Ten Commandments are first and foremost a “yes” to God, to a God who loves us and leads us, who carries us and yet allows us our freedom: indeed, it is he who makes our freedom real (the first three commandments). It is a “yes” to the family (fourth commandment), a “yes” to life (fifth commandment), a “yes” to responsible love (sixth commandment), a “yes” to solidarity, to social responsibility and to justice (seventh commandment), a “yes” to truth (eighth commandment) and a “yes” to respect for other people and for what is theirs (ninth and tenth commandments). By the strength of our friendship with the living God we live this manifold “yes” and at the same time we carry it as a signpost into this world of ours today.

“Show us Jesus!” It was with this plea to the Mother of the Lord that we set off on our journey here. This same plea will accompany us as we return to our daily lives. And we know that Mary hears our prayer: yes, whenever we look towards Mary, she shows us Jesus. Thus we can find the right path, we can follow it step by step, filled with joyful confidence that the path leads into the light – into the joy of eternal Love. Amen.

[Pope Benedict, homily, 8 September 2007]

Today we celebrate "with joy the Nativity of the Blessed Virgin Mary: from her arose the sun of justice, Christ, our God!"

This Marian feast is an invitation to joy, precisely because with the birth of Mary Most Holy, God gave the world a concrete guarantee that salvation was now imminent: humanity, which for millennia, in more or less conscious ways, had been waiting for something or someone who could free it from pain, evil, anguish and despair, and which had found in the Chosen People, especially in the Prophets, the spokespeople of the reassuring and consoling Word of God, could finally look, moved and anxious, to Mary "the Child," who was the point of convergence and arrival of a complex of divine promises, mysteriously echoed in the very heart of history.

It is precisely this Child, still small and fragile, who is the 'Woman' of the first announcement of future Redemption, set by God in opposition to the tempting serpent: 'I will put enmity between you and the woman, between your offspring and her offspring: he will crush your head and you will strike his heel!' (Gen 3:15).

It is precisely this Child who is the 'Virgin' who 'will conceive and bear a Son, who will be called Emmanuel, which means: God with us' (cf. Is 7:14; Mt 1:23).

It is precisely this Child who is the "Mother" who will give birth in Bethlehem to "the one who is to be ruler over Israel" (cf. Mt 5:1f).

Today's liturgy applies to Mary the passage from the Letter to the Romans in which St Paul describes God's merciful plan for the elect: Mary is predestined by the Trinity for a very high mission; she is called; she is sanctified; she is glorified.

God predestined her to be intimately associated with the life and work of his only-begotten Son. For this reason, he sanctified her in a wonderful and unique way from the first moment of her conception, making her "full of grace" (cf. Lk 1:28); he made her conform to the image of his Son: a conformity that, we can say, was unique, because Mary was the first and most perfect disciple of the Son.

God's plan for Mary culminated in that glorification which made her mortal body conform to the glorious body of the risen Jesus. Mary's assumption into heaven, body and soul, represents the final stage in the story of this creature, in whom the heavenly Father manifested his divine pleasure in an exalted manner.

The whole Church, therefore, cannot fail to rejoice today in celebrating the Nativity of Mary Most Holy, who - as St John Damascene movingly affirms - is that 'virginal and divine door, from which and through which God, who is above all things, is about to make his bodily entrance into the world... Today a shoot has sprung from the trunk of Jesse, from which a Flower substantially united with the divinity will be born into the world. Today, on earth, from earthly nature, He who once separated the firmament from the waters and raised it high, has created a heaven, and this heaven is far more divinely splendid than the first!" (St John Damascene, Homily on the Nativity of Mary: PG 96,661s).

3. Looking to Mary means mirroring ourselves in a model that God himself has given us for our elevation and sanctification.

And Mary today teaches us first of all to keep intact our faith in God, the faith that was given to us in Baptism and that must continually grow and mature in us throughout the various stages of our Christian life. Commenting on the words of St. Luke (Lk 2:19), St. Ambrose expresses himself thus: "We recognise in everything the modesty of the Holy Virgin, who, unblemished in body as well as in words, meditated in her heart on the matters of faith" (St Ambrose, Expos. Evang. sec. Lucam, II, 54: CCL, XIV, p. 4). We too, dear brothers and sisters, must continually meditate in our hearts on "the things concerning the faith"; that is, we must be open and receptive to the Word of God, so that our daily life - on a personal, family and professional level - may always be in perfect harmony and coherence with the message of Jesus, with the teaching of the Church, and with the examples of the Saints.

Mary, the Virgin Mother, reaffirms to us all today the supreme value of motherhood, the glory and joy of women, and also that of Christian virginity, professed and accepted 'in view of the Kingdom of Heaven' (cf. Mt 19:12), that is, as a testimony, in this transitory world, of that final world, in which the saved will be "like the angels of God" (cf. Mt 22:30).

[Pope John Paul II, homily in Frascati, 8 September 1980]

"Everything is in the small things." God's style of acting in small things but opening up great horizons for us was the focus of Pope Francis' meditation during Mass celebrated at Santa Marta on Tuesday, 8 September, the liturgical memorial of the Nativity of Mary.

Referring to the text of the opening prayer recited shortly before — in which the Lord is asked for "the grace of unity and peace" — the Pontiff focused on two verbs already highlighted in his homilies of "recent days": to reconcile and to pacify. God, he said, "reconciles: he reconciles the world with himself and in Christ." Jesus, brought to us by Mary, the peacemaker, "gives peace to two peoples, and makes two peoples into one: the Jews and the Gentiles. One people. He makes peace. Peace in hearts." But, the Pope asked, "how does God reconcile?" What is his "style"? Perhaps he "holds a large assembly? Do they all agree? Do they sign a document?" No, he replied, "God pacifies in a special way: he reconciles and pacifies in small ways and along the way."

Francis' reflection then began with the concept of "small," that "small" mentioned in the first reading (Micah 5:1-4): "And you, Bethlehem of Ephrathah, so small..." This was the Pope's comment: "So small: but you will be great, because your leader will be born from you and he will be peace. He himself will be peace," because from that "small" "comes peace." This is God's style, who chooses "small things, humble things to do great works." The Lord, the Pope explained, "is the Great One" and we "are the little ones," but the Lord "advises us to make ourselves small like children in order to enter the kingdom of Heaven," where "the great, the powerful, the proud, the arrogant cannot enter." God, therefore, "reconciles and pacifies in the small."

The Pontiff then addressed the second concept, according to which the Lord reconciles "even on the way: walking". And he explained: "The Lord did not want to pacify and reconcile with a magic wand: today — bang! — everything done! No. He set out to walk with his people". An example of this action of God can be found in the Gospel of the day (Matthew 1:1-16, 18-23). This passage, the genealogy of Jesus, may seem a little repetitive: "This begot this, this begot this, this begot this... It is a list," Francis pointed out. Yet, he explained, "it is God's journey: God's journey among men, good and bad, because in this list there are saints and there are criminal sinners."

A list, therefore, where we also encounter "much sin." However, "God is not afraid: he walks. He walks with his people. And on this journey, he increases the hope of his people, the hope in the Messiah." This is the "closeness" of God. Moses said to his people: "But think: what nation has a God as close to them as we do?" So "this walking in small ways, with his people, this walking with the good and the bad, gives us our way of life." To "walk as Christians," to "pacify" and "reconcile" as Jesus did, we have the way: "With the Beatitudes and with that protocol by which we will all be judged. Matthew 25: 'Do this: small things.'" This means "in small things and on the journey."

At this point, the Pope added another element. The people of Israel, he said, 'dreamed of liberation', they had 'this dream because it had been promised to them'. Joseph also 'dreams', and his dream 'is a bit like a summary of the dream of this whole story of God's journey with his people'. But, Francis added, "it is not only Joseph who has dreams: God dreams. Our Father God has dreams, and he dreams beautiful things for his people, for each one of us, because he is a Father and, being a Father, he thinks and dreams the best for his children."

In conclusion: "This almighty and great God teaches us to do the great work of pacification and reconciliation in small ways, on our journey, without losing hope in that ability" to have "great dreams" and "great horizons."

Therefore, the Pontiff invited everyone — in this commemoration of the beginning of a decisive stage in the history of salvation, the birth of Our Lady — to ask for "the grace we have asked for in prayer, for unity, that is, for reconciliation and peace." But "always on the journey, in closeness with others" and "with great dreams." With the style of the "small", that smallness, he recalled, which is found in the Eucharistic celebration: "a small piece of bread, a little wine...". In "this 'smallness' there is everything. There is God's dream, there is his love, there is his peace, there is his reconciliation, there is Jesus".

[Pope Francis, St. Martha, in L'Osservatore Romano 09/09/2015]

And worry about the number

(Lk 14:25-33)

Jesus is concerned to see around him «many crowds» (v.25).

Unusual that a proposal for total gift and risk of the whole life - goods, relationships, prestige, hopes - can find oceanic consensus.

In fact, there are not a few who don’t know «where» He goes. Not to take power and share it to friends - along with the loot.

The Lord is worried (v.25) and must start teaching again. Having so many admirers is a strange thing for Who proposes to involve themselves and not give in to indifference.

Even today, the Lord challenges, and urges us; He stings.

For those who make the choice of gratuitous love, first disposition is the integration of affections, even "family members". Not - to make us give up living.

Circles can detach us from the boundless demands of a relationship between people who share great ideals across borders.

Feelings and bonds must be relocated; they must acquire a new light.

Nobody is so much hero that he can no longer think of himself and his own, but a perspective dimension takes over, in the experience of a Father who provides for creating more wise turns.

All the logics of common sense take on another meaning.

Even attachment to one’s own image and reputation: «take, lift, carry the arm of the Cross» [v.27: sense of the Greek verb].

It was the moment of the maximum loneliness and perception of failure.

Those who are agitated by opinion-around limit themselves, do not begin paths, do not rely on their own skills or even discover them; they do not learn to take the step of what happens, nor subvert what must be detested.

The contrast with the strong powers that demand the usual double-edged loyalty, is simply to be taken into account from the outset.

Third "commitment" (v.33). Excess goods serve only to build “Relationship”. This is the threshold of Happiness: it makes one similar to God.

Absurd deal, but a source of unconditional joy, which brings us much more than emotion. So we must open our eyes well.

Because in mission you do not live on adrenaline, but on convictions that reflect the intimate life and the fullness of being.

Pay attention: the one who puts his face on it must first meet and measure himself very deeply, because he goes as in war (vv.31-32).

This is no joke here: the gendarmes of the established clans are capable of anything, to continue to give themselves importance and occupy positions.

You pay in person. You don’t participate in a triumphal procession: rather, you are rejected.

But Faith sustains: it believes that the Lord does not exert abuses, nor does he want around him resigned witnesses.

His Dream supplants common sense - to make us wince of an unexpected specific ‘pondus’ that we find free in our hearts.

From now on there is no more downwards haggling: this is the new Tower (vv.28-30) to be built.

[23rd Sunday in O.T.  (year C), September 7, 2025]

And worrying about numbers

(Lk 14:25-33)

In his commentary on the Tao Tê Ching (vii) Master Ho-shang Kung writes: "The saint is devoid of self-interest and does not care to give himself importance: therefore he can realise his interest".

Jesus is worried about seeing "many crowds" around him [v.25 Greek text]: having so many admirers is a strange thing for one who proposes to involve himself and not give in to indifference.

Unusual that a proposal of total gift and risk of one's entire life (goods, relationships, prestige, hopes) can find oceanic consent.

Truly unusual, perhaps grotesque, that so many people wish to gamble everything, even their health, for an ideal that generally does not 'sell' much.

Those who make genuine choices know well that sequela Christi is not to take part in a triumphal procession.

Indeed, there are not a few who do not know 'where' it goes....

Not to seize power and share it - alongside the spoils - with friends in his circle!

At best, they have misunderstood him, imagining that they are able to sacralise a quiet and smooth experience - with Him on the bedside table.

That is, picturesque and brilliant in society - intimate inside (with Him in the little heart). All hoods that soften the overhangs of principle.

Jesus notices those who follow Him for induced reasons, almost like enthusiastic festivals, or even venal, opportunistic ones, and only want to share the spoils of the new King of the Holy City. 

He understands why he has so many crowds around him. They have not grasped that God is beyond their reach.

Even in our days, the many crowds that attend the appointments of the 'Church of events' - Pope Francis would say - amaze.

For this reason, Christ sends and makes verifications, challenges and continues to incite the crumbling of any reflexive, quietist, external, self-interested or facilitation illusion - which, however, aggregates.

The first disposition of mind that presses and stings is the integration of affections, even 'family' affections. Not to make us give up living.

They can detach us from the boundless demands of a relationship between people who share great ideals across borders.

The hindrance of old feelings and ties must indeed be relocated, acquiring a new light.

The goal is authentic celebration. Not the useful and immediate; not even the pious mortifications or the abstract perfectionism of those who chase after frantic and contrived acts of strength.

No one is so heroic that he can no longer think of himself and his own, but a perspective dimension takes over; as well as the experience of the Father, who provides for wiser turns.

All the logic of common sense and balance is enhanced, yet takes on another meaning. In view of a Love in which every other good acquires full value.

Even the attachment to one's own image and reputation: "to take up, lift up and carry the arm of the Cross" [v.27 sense of the Greek verb].

It was a time of utmost loneliness and perception of failure, personal, religious, social.

He who is agitated by the opinion-around him limits himself, does not initiate paths, does not rely on his own talents, nor does he discover them; he does not learn to take the pace of what is happening, nor does he subvert what is to be detested.

Paraphrasing the encyclical Fratelli Tutti (n.187, "The sacrifices of love") one could say that precisely "from there, the paths that open up are different from those of a soulless pragmatism".

It is not enough to accept the normal contrarieties.

Those who remain attached to the idol of quiet expectations, looks, cheering crowds and the (invigorating) opinion of others cannot be in the Christi sequel.

Lies, but precious ones at heart - inside out. Because this is not the enthusiasm we seek.

We experience it inside: the lust for prestige does not listen to authentic needs, does not reinvent the present.

Subjection to the fear of social scorn [this is the proposal of the Cross] does not build the breakthrough that belongs to us; it loses it.

Despite the hubbub of outward appearances, conformists and qualunquists do not discern the authentic Sacred in the judgement of the Gospels.

The Word of God does not declare certain faith "how much we need" or what we can "sell".

Traditional discipline and discernment - but also the great disembodied ideas of fashionable thinking - never want to make important what characterises the real woman and man.

According to current sophistication, they will first have to be content to be numbers, to follow custom, to adapt.

In this way, at first glance the critical witness might seem wrong or unequal: one would have to align oneself - are we not for an ecclesiology of communion?

But the very conviviality of differences, even within the same family, demands it.

What is valid is harmony that recovers the whole human being, including the opposite poles.

They complete us, and will have to come into play sooner or later; although they do not correspond to the fundamental trait of every character.

We see it: characters who, in order not to feel devalued and unappreciated, readjust to all seasons - but only to settle down.

They do not value their own energetic contradictions... with the sole purpose of living.

They think: when life seems to be stronger than us, we might as well get even - without ever attempting to objectify their own innermost, unprecedented, personal, disproportionate aspirations.

The appointment with the Unexpected does not settle for neat, contrived, or cerebral and schematic things, which dampen the potential for growth.

We are forced to put back into circulation forces, virtues, resources, even the sharpest, most eccentric and unpredictable ones - that we did not even think we had.

The contrast with the strong powers that demand the usual double-edged loyalty, and the aversion of the tenants of the papier-mâché castles, is simply to be reckoned with.

Power seeks useful idiots and servile office-bearers, not apostles who enjoy the varied expressions of life.

We belong to another planet: we are not interested in careers, management and consideration, but in the Calling by Name, which activates unknown capacities - those that multiply energies and set things in motion.

There is no better alternative path, to overcome even the global emergency, which grips life today and the world: it is asking us to regenerate, not to go back to the way it was.

Third "commitment" (v.33): excess goods are only for building Relationship. This is the threshold of Happiness: it makes one like God.

An absurd affair, but a source of unconditional joy, which brings us far more than emotion. So you have to open your eyes wide.

Because on a mission we do not live on adrenalin, but on convictions that reflect the intimate life and fullness of being - the heavenly condition.

We will no longer dream of changing smartphones, or the stripe or tear in our trousers, and still have fun: we will widen spaces, invent roads, plant a seed of an alternative society.

He who puts his face to it to make the world wise and transparent, even the ecclesiastical world, must however first meet and measure himself very very thoroughly, for he goes as if to war (vv.31-32).

This is also why one must learn to put a whole new mind into the game and not just combing parlor trinkets, as if caught up in the squalor of the chase - instead of the poignant and sacred goals.

There is no joking here: the gendarmes and the various established clans guarding their ancient or à la page are capable of all the worst there is, to continue to give themselves importance and occupy positions that matter, and yield.

One pays in person. One is rejected. But the Faith sustains: it believes that the Lord does not exercise abuse, nor does He want resigned followers around.

His Dream transcends common sense - to make us wince with an unexpected ‘pondus’ that we find free in our hearts.

In commentary on the Tao xxvi, Master Wang Pi writes: "To lose the foundation is to lose the person".

And Master Ho-shang Kung adds: "If the ruler is light and arrogant, he loses his ministers; if the ruler is light and licentious, he loses the essence.

Light-heartedness, externality and booty are puerile expectations.

Henceforth there is no more bargaining: this is the new Tower (vv.28-30) to be built.

Dear Brothers and Sisters,

“Sine dominico non possumus!” Without the gift of the Lord, without the Lord’s day, we cannot live: That was the answer given in the year 304 by Christians from Abitene in present-day Tunisia, when they were caught celebrating the forbidden Sunday Eucharist and brought before the judge. They were asked why they were celebrating the Christian Sunday Eucharist, even though they knew it was a capital offence. “Sine dominico non possumus”: in the word dominicum/dominico two meanings are inextricably intertwined, and we must once more learn to recognize their unity. First of all there is the gift of the Lord – this gift is the Lord himself: the Risen one, whom the Christians simply need to have close and accessible to them, if they are to be themselves. Yet this accessibility is not merely something spiritual, inward and subjective: the encounter with the Lord is inscribed in time on a specific day. And so it is inscribed in our everyday, corporal and communal existence, in temporality. It gives a focus, an inner order to our time and thus to the whole of our lives. For these Christians, the Sunday Eucharist was not a commandment, but an inner necessity. Without him who sustains our lives, life itself is empty. To do without or to betray this focus would deprive life of its very foundation, would take away its inner dignity and beauty.

Does this attitude of the Christians of that time apply also to us who are Christians today? Yes, it does, we too need a relationship that sustains us, that gives direction and content to our lives. We too need access to the Risen one, who sustains us through and beyond death. We need this encounter which brings us together, which gives us space for freedom, which lets us see beyond the bustle of everyday life to God’s creative love, from which we come and towards which we are travelling.

Of course, if we listen to today’s Gospel, if we listen to what the Lord is saying to us, it frightens us: “Whoever of you does not renounce all that he has and all links with his family cannot be my disciple.” We would like to object: What are you saying, Lord? Isn’t the family just what the world needs? Doesn’t it need the love of father and mother, the love between parents and children, between husband and wife? Don’t we need love for life, the joy of life? And don’t we also need people who invest in the good things of this world and build up the earth we have received, so that everyone can share in its gifts? Isn’t the development of the earth and its goods another charge laid upon us? If we listen to the Lord more closely, and above all if we listen to him in the context of everything he is saying to us, then we understand that Jesus does not demand the same from everyone. Each person has a specific task, to each is assigned a particular way of discipleship. In today’s Gospel, Jesus is speaking directly of the specific vocation of the Twelve, a vocation not shared by the many who accompanied Jesus on his journey to Jerusalem. The Twelve must first of all overcome the scandal of the Cross, and then they must be prepared truly to leave everything behind; they must be prepared to assume the seemingly absurd task of travelling to the ends of the earth and, with their minimal education, proclaiming the Gospel of Jesus Christ to a world filled with claims to erudition and with real or apparent education – and naturally also to the poor and the simple. They must themselves be prepared to suffer martyrdom in the course of their journey into the vast world, and thus to bear witness to the Gospel of the Crucified and Risen Lord. If Jesus’s words on this journey to Jerusalem, on which a great crowd accompanies him, are addressed in the first instance to the Twelve, his call naturally extends beyond the historical moment into all subsequent centuries. He calls people of all times to count exclusively on him, to leave everything else behind, so as to be totally available for him, and hence totally available for others: to create oases of selfless love in a world where so often only power and wealth seem to count for anything. Let us thank the Lord for giving us men and women in every century who have left all else behind for his sake, and have thus become radiant signs of his love. We need only think of people like Benedict and Scholastica, Francis and Clare of Assisi, Elizabeth of Hungary and Hedwig of Silesia, Ignatius of Loyola, Teresa of Avila, and in our own day, Mother Teresa and Padre Pio. With their whole lives, these people have become a living interpretation of Jesus’s teaching, which through their lives becomes close and intelligible to us. Let us ask the Lord to grant to people in our own day the courage to leave everything behind and so to be available to everyone.

Yet if we now turn once more to the Gospel, we realize that the Lord is not speaking merely of a few individuals and their specific task; the essence of what he says applies to everyone. The heart of the matter he expresses elsewhere in these words: “For whoever would save his life will lose it; and whoever loses his life for my sake, he will save it. For what does it profit a man if he gains the whole world and loses or forfeits himself?” (Lk 9:24f.). Whoever wants to keep his life just for himself will lose it. Only by giving ourselves do we receive our life. In other words: only the one who loves discovers life. And love always demands going out of oneself, it always demands leaving oneself. Anyone who looks just to himself, who wants the other only for himself, will lose both himself and the other. Without this profound losing of oneself, there is no life. The restless craving for life, so widespread among people today, leads to the barrenness of a lost life. “Whoever loses his life for my sake … ”, says the Lord: a radical letting-go of our self is only possible if in the process we end up, not by falling into the void, but into the hands of Love eternal. Only the love of God, who loses himself for us and gives himself to us, makes it possible for us also to become free, to let go, and so truly to find life. This is the heart of what the Lord wants to say to us in the seemingly hard words of this Sunday’s Gospel. With his teaching he gives us the certainty that we can build on his love, the love of the incarnate God. Recognition of this is the wisdom of which today’s reading speaks to us. Once again, we find that all the world’s learning profits us nothing unless we learn to live, unless we discover what truly matters in life. 

“Sine dominico non possumus!” Without the Lord and without the day that belongs to him, life does not flourish. Sunday has been transformed in our Western societies into the week-end, into leisure time. Leisure time is something good and necessary, especially amid the mad rush of the modern world; each of us knows this. Yet if leisure time lacks an inner focus, an overall sense of direction, then ultimately it becomes wasted time that neither strengthens nor builds us up. Leisure time requires a focus – the encounter with him who is our origin and goal. My great predecessor in the see of Munich and Freising, Cardinal Faulhaber, once put it like this: Give the soul its Sunday, give Sunday its soul.

Because Sunday is ultimately about encountering the risen Christ in word and sacrament, its span extends through the whole of reality. The early Christians celebrated the first day of the week as the Lord’s day, because it was the day of the resurrection. Yet very soon, the Church also came to realize that the first day of the week is the day of the dawning of creation, the day on which God said: “Let there be light” (Gen 1:3). Therefore Sunday is also the Church’s weekly feast of creation – the feast of thanksgiving and joy over God’s creation. At a time when creation seems to be endangered in so many ways through human activity, we should consciously advert to this dimension of Sunday too. Then, for the early Church, the first day increasingly assimilated the traditional meaning of the seventh day, the Sabbath. We participate in God’s rest, which embraces all of humanity. Thus we sense on this day something of the freedom and equality of all God’s creatures.

In this Sunday’s Opening Prayer we call to mind firstly that through his Son God has redeemed us and made us his beloved children. Then we ask him to look down with loving-kindness upon all who believe in Christ and to give us true freedom and eternal life. We ask God to look down with loving-kindness. We ourselves need this look of loving-kindness not only on Sunday but beyond, reaching into our everyday lives. As we ask, we know that this loving gaze has already been granted to us. What is more, we know that God has adopted us as his children, he has truly welcomed us into communion with himself. To be someone’s child means, as the early Church knew, to be a free person, not a slave but a member of the family. And it means being an heir. If we belong to God, who is the power above all powers, then we are fearless and free. And then we are heirs. The inheritance he has bequeathed to us is himself, his love. Yes, Lord, may this inheritance enter deep within our souls so that we come to know the joy of being redeemed. Amen.

[Pope Benedict, homily in Vienna, 9 September 2007]