ZENIT
The World Seen From Rome
Daily dispatch - April 29, 2009
Donation Campaign 2009 -- Looking for the 8,400 ...
If we divide our annual fund-raising goal of $420,000 by the 150,000 ZENIT's English-edition private readers, the amount for each one a year is about $2.80 -- about the price of three or four daily newspapers !
We already know that, in fact, it is not possible to receive $2.80 from each of our 150,000 private readers. But perhaps we can receive $50 from 8,400 of you!
Are you among the 8,400 who can send $50? Your generosity will benefit all Zenit readers.
As many readers have already done, could you cover the $50 for three or four or more missionaries?
Please, think about it!
Send your donation today!
To send your donation, click http://www.zenit.org/english/donation.html
Thank you very much!
VATICAN DOSSIER Pontiff: God Is Visible; We Must Learn to See Him Pope Urges Youth to Fall in Love Vatican Museums Donate Day for Earthquake Victims WORLD FEATURES Vatican Meeting Discusses Tourist Ministry Pope Laments Abuse of Canadian Indigenous People Cardinal Denounces Invalid Ordination of Women NEWS BRIEFS Vietnam Targets Redemptorists in Land Battle Spokesman Notes Church's Technological Adaption WORDS MADE FLESH Jesus, the Beautiful and Noble Shepherd WEDNESDAY'S AUDIENCE On St. Germanus
CLASSIFIED ADSThe Best Catholic Speakers on CDs and in Books -- Only $3.00 Each!
VATICAN DOSSIER
Pontiff: God Is Visible; We Must Learn to See Him
Reflects on Germanus, a Saint Who Defended Icons
VATICAN CITY, APRIL 29, 2009 (
Zenit.org).- God is visible in the world and in the Church, but we must learn to perceive his visibility, says Benedict XVI.
The Pope affirmed this today during the general audience in which he spoke of St. Germanus of Constantinople, an 8th-century defender of the use of icons in worship.
The Holy Father recounted Germanus' conflict with Emperor Leo III, who opposed the use of icons -- a conflict that eventually found Germanus "obligated to turn in his resignation as patriarch and to condemn himself to exile in a monastery where he died forgotten by everyone."
The Bishop of Rome noted that a principal contribution from Germanus are his homilies on Mary, some of which "have profoundly marked the piety of entire generations of faithful, as much in the East as in the West."
Noteworthy among these is part of a homily that was taken up by Pius XII in his 1950 apostolic constitution that defined the dogma of the Assumption, and which Pius cited as an example of the age-old faith of the Church in the corporal presence of Mary in heaven.
Still teaching
Benedict XVI went on to propose that Germanus has three primary lessons for believers today.
"The first," he said, is that "there is a certain visibility of God in the world, in the Church, which we should learn to perceive. God has created man in his image, but this image has been covered in so much filth from sin that consequently God is almost not seen anymore in it. Thus the Son of God became true man, perfect image of God: In Christ we can thus contemplate the face of God and learn to ourselves be true men, true images of God."
A second lesson that the Holy Father proposed regards the "beauty and dignity of the liturgy."
"To celebrate the liturgy in the awareness of the presence of God, with this dignity and beauty that allows one to see a bit of his splendor, is the task of every Christian formed in his faith," he stated.
Finally, the Pontiff suggested, Germanus teaches us to love the Church.
"Precisely concerning the Church, we men are inclined to see above all its sins, the negative," Benedict XVI said. "But with the help of faith, which makes us capable of seeing authentically, we can also, today and always, rediscover in her the divine beauty."
And he added: "It is in the Church where God makes himself present, offers himself in the holy Eucharist and remains present for adoration. In the Church, God speaks with us, in the Church, 'God walks with us,' as St. Germanus says. In the Church, we receive the forgiveness of God and we learn to forgive."
email this article | print this article | comment this article
top
Pope Urges Youth to Fall in Love
VATICAN CITY, APRIL 29, 2009 (
Zenit.org).- Benedict XVI is encouraging youth to get to know and fall in love with Christ, just as St. Catherine of Siena did in the 14th century.
The Pope made this invitation today, feast of St. Catherine, at the end of the general audience in St. Peter's Square.
St. Catherine (1347-1380) is a doctor of the Church whom the Holy Father presented as a model for youth, the ill and for newlyweds in his traditional greetings at the end of the audience.
"Fall in love with Christ, as Catherine did, so as to follow him with verve and fidelity," the Pope told the young people in the square.
And he invited the ill to "submerge your sufferings in the mystery of love of the blood of the Redeemer, contemplated with special devotion by the great saint of Siena."
email this article | print this article | comment this article
top
Vatican Museums Donate Day for Earthquake Victims
VATICAN CITY, APRIL 29, 2009 (
Zenit.org).- The Vatican Museums are suspending their usual Sunday closure for one day, in which they will open their doors and donate the day's proceeds to help earthquake victims.
A Vatican press release announced today that the museums will be open on May 10 to exhibit solidarity with victims of the April 6 earthquake in the Abruzzo region of central Italy.
The communiqué stated, "Accepting the proposal of the Custodians of the Museums, the Governorate of Vatican City State will donate the entire day's taking to people affected by the tremor."
The museum staff will dedicate this day of work to support the initiative.
email this article | print this article | comment this article
top
WORLD FEATURES
Vatican Meeting Discusses Tourist Ministry
Analyzes Pastoral Needs and Concerns of Growing Industry
VATICAN CITY, APRIL 29, 2009 (
Zenit.org).- The time has come to update the document on the ministry of tourism, given the industry's recent exponential increase, said the secretary of the Pontifical Council for Migrants and Travelers.
Archbishop Agostino Marchetto affirmed this today in a speech during the European Meeting on the Pastoral Care of Tourism, which is taking place in Rome with representatives of 20 countries, including bishops and national directors in the field.
In the past 60 years, the prelate pointed out, the specific pastoral care focused above all in ensuring compliance with the Sunday precept at tourist sites. He noted the need to adopt a more complex perspective nowadays, which will take into account the ethical and anthropological aspects of the phenomenon.
He noted that there were 924 people who traveled as tourists in 1950, and 50 million people in 2008. Along with this huge increase, said Archbishop Marchetto, there are new "pastoral needs and concerns," such as "the ecology and climate change, the ethics of tourism, the fight against the sexual exploitation of children and women and the Christian dimension of many tourist attractions."
The prelate explained that mankind "is called to salvation in all the moments of life, including entertainment, sports and tourism."
He added, "If the Church is interested in tourism it is not only because it is an important new element of our civilization, but also because it profoundly affects the condition of the men to whom the Word of God is addressed."
The archbishop asserted that "the ministry of tourism should be considered as an integral part of the ecclesiastical ministry, not as something added, which should not be only directed to tourists but also to organizations, operators and workers in the sector."
Value promotion
The meeting began today in the Palace of San Calixto, and commemorates the 40th anniversary of "Peregrinans in terra," which was published on April 30, 1969, under the pontificate of Pope Paul VI.
This document, a statement from the Pontifical council reported, "was the first ripe fruit of a journey undertaken by the Church faced to the growing phenomenon of tourism, which after World War II went from being the exclusive benefit of the elite to a mass phenomenon."
During this meeting a volume will be presented on "Pontifical Magisterium and the Holy See Documents on the Pastoral Care of Tourism (1952-2008)."
The council president, Archbishop Antonio Vegliò, said in the opening address that "modern tourism is a social phenomenon of increasing development and international scope, in which it is necessary to have a greater maternal presence of the Church."
The Church, he said, "with clarity and friendliness must go farther in the knowledge of the economic, political, sociological and psycho-sociological aspects of tourism today, if it wants to participate in a rational and competent way in promoting the true values of tourism, and to propose to the public, little by little, an ethics of tourism."
He concluded, "Because tourism is made for man, not man for tourism."
email this article | print this article | comment this article
top
Pope Laments Abuse of Canadian Indigenous People
Affirms Desire to Build Partnership for Future
VATICAN CITY, APRIL 29, 2009 (
Zenit.org).- Benedict XVI is lamenting abuses by Church members against indigenous Canadian children in residential Catholic schools, and is offering prayerful solidarity to the aboriginal peoples as they move forward.
The Pope said this today after the general audience in a meeting with representatives from the Catholic communities and aboriginal peoples of Canada, including Phil Fontaine, grand chief of the Assembly of First Nations of Canada, and Archbishop James Weisgerber, president of the Canadian bishops' conference.
During the meeting, the Pontiff "listened to their stories and concerns," a Vatican press release reported.
He "recalled that since the earliest days of her presence in Canada, the Church, particularly through her missionary personnel, has closely accompanied the indigenous peoples."
Acknowledging the "sufferings that some indigenous children experienced in the Canadian residential school system," the Holy Father "expressed his sorrow at the anguish caused by the deplorable conduct of some members of the Church and he offered his sympathy and prayerful solidarity."
Benedict XVI emphasized that "acts of abuse cannot be tolerated in society," and he prayed that "all those affected would experience healing." He encouraged the indigenous peoples "to continue to move forward with renewed hope."
Building bridges
At an April 15 news conference, Archbishop Weisgerber noted: "Since the earliest European settlements in Canada five centuries ago, there has been a close association between the indigenous people and the Catholic Church."
"Most of this history has been a wonderful sharing of faith and witness," he affirmed, "but there have also been moments of sorrow."
The prelate explained: "Among the greatest disappointments were the former Indian residential schools.
"Certainly, there were many examples of great dedication in the efforts at the time to provide a good education for indigenous children; this generosity and goodwill involved school staff, including men and women religious from Catholic missionary orders; elders and parents, and the children themselves.
"At the same time, there were also terrible challenges, including important cultural differences, insufficient government funding, and human failings, and worst of all instances of exploitation and cruelty.
"From today's perspective, we are all very conscious of the tragic limitations of the residential schools, especially from the perspectives of family life, community values, and cultural heritage."
Archbishop Weisgerber affirmed that the sufferings of the indigenous people are not only in the past or linked to the schools, but that aboriginal Canadians "continue to be marginalized and impoverished."
He called on all Canadians to "make new and sustained efforts to collaborate with indigenous people in order to assure them of respect, acceptance and equality."
The prelate reported a new partnership, begun last fall, between the aboriginal peoples and the Catholic Church. "It is a most promising moment for reconciliation, bridge building, renewed partnership and new dialogue," he affirmed.
He continued: "The Pope is a bridge builder. That is the meaning of the word 'Pontiff.'
"For that reason, he has invited us to visit him in Rome, in a gesture of reconciliation and healing.
"By accepting this invitation, as representatives of the Catholic Church in Canada and of the First Nations we can show and celebrate our mutual determination for a renewed partnership and a new beginning."
The first residential schools were founded in the 1840s, with the purpose of assimilating the children into European-Canadian society. Indigenous families were required, under penalty of imprisonment, to send their children to live at the schools from ages six to 15.
Funded by the federal government, the schools were run by various religious denominations and congregations, approximately 60% of them Catholic. Reports emerged of overcrowding, poor sanitation, and physical and sexual abuse, and schools began to close.
Accusations of forced assimilation and "cultural genocide" led to a public apology by Prime Minister Stephen Harper last June to a representation of the approximately 80,000 living former students of the system which sought to "kill the Indian in the child."
email this article | print this article | comment this article
top
Cardinal Denounces Invalid Ordination of Women
Says Church Is Strong When God-Given Gifts Are Respected
PHILADELPHIA, Pennsylvania, APRIL 29, 2009 (
Zenit.org).- Cardinal Justin Rigali is decrying the "pseudo-ordination" of two women that occurred within his archdiocese Sunday.
In a statement released Monday on the Philadelphia archdiocesan Web site, the cardinal said, "I am concerned pastorally for the souls of those involved and for the Catholic faithful who may be confused."
Referring to a 2007 decree from the Congregation for the Doctrine of the Faith, he affirmed that "those who present themselves for ordination at such an invalid ceremony -- as well as those who falsely claim to be ordaining the women -- are, by their actions, automatically excommunicated from the Church."
Cardinal Rigali explained: "Such a ceremony is in violation of the constant teaching of the Church, based on Scripture and Sacred Tradition.
"Both clearly indicate that Jesus called only men to follow him as Apostles, and the Church has always regarded his choice in this matter as normative for all time.
"Therefore, it has always followed Jesus' example by choosing only men for the ministry of Holy Orders. This teaching has been confirmed by the supreme authority of the Catholic Church as definitive and not reformable."
"Consequently," he said, "the Church is not authorized by Christ to confer Holy Orders upon women, and cannot do so, no matter how ardent a person's desire may be."
Philadephia's Inquirer reported that the ceremony took place in a Christian chapel inside a Reconstructionist Jewish synagogue, with the pretext of ordaining Mary Schoettly, 66, as priest, and Chava Redonnet, 51, as deacon.
Distinct gifts
The cardinal emphasized the "different yet equally valuable gifts" that men and women bring to the Church.
He added, "The Church is strongest when the gifts given by Christ to all her members are celebrated and respected."
He quoted Pope John Paul II, who said that "the presence and the role of women in the life of the Church, although not linked to the ministerial priesthood, remain absolutely necessary and irreplaceable."
"God's gifts, however, are never given to individuals merely for their own fulfillment," the cardinal added, "but for the unfolding of his plan of salvation in the Church for the benefit of the whole community of the faithful, and no one's true personal dignity in the Church can be fostered in opposition to the will of Christ himself."
"Consequently," he concluded, "such a pseudo-ordination ceremony denigrates the truth entrusted to the Church by Christ himself, and demonstrates a complete misunderstanding of the respect and dignity accorded to women by Christ and his Church."
email this article | print this article | comment this article
top
NEWS BRIEFS
Vietnam Targets Redemptorists in Land Battle
2 Priests Accused of Plotting Overthrow
HANOI, Vietnam, APRIL 29, 2009 (
Zenit.org).- An ongoing land battle between the Church and the Vietnamese government has escalated such that the state-run press is accusing a Redemptorist priest of plots to overthrow the government, a crime that can bring the death penalty in Vietnam.
The Church has not been successful in its land battles with Hanoi; the former site of the apostolic nunciature there was cleared last year for a public park.
Now, the government is taking over another plot of land, this one the property of the Thai Ha parish and Redemptorist Monastery in Hanoi. The superior of the community, Father Matthew Vu Khoi Phung, wrote the government in protest.
The government has responded with various measures, including summoning the Redemptorists to investigation. On Sunday, the newspaper New Hanoi, run by the communist party, accused the community spokesman, Father Peter Nguyen Van Khai, of "instigating parishioners in order to sow divisions, inciting riots, falsely accusing the government, disrespecting the nation, breaking and ridiculing the law and instigating others to violate it," according to VietCatholic News.
Monday, the Capital Security newspaper echoed the accusations in the New Hanoi, saying Father Nguyen teaches false Church doctrine to incite riots against the government.
Another Redemptorist has also fallen victim to the same state-run media.
Father Joseph Le Quang Uy in Saigon has been accused of "stupidity" and "ignorance" for his opposition to government plans for bauxite mining in Vietnam's Central Highlands.
The VietCatholic News noted that both articles called on the government for "immediate and severe punishments" of the two priests. The VietCatholic report suggested that the government might be "preparing public opinions for imminent crackdowns," given that the accusations against the Redemptorists could be used to call for capital punishment.
email this article | print this article | comment this article
top
Spokesman Notes Church's Technological Adaption
Salamanca University Honors Vatican Press Director
SALAMANCA, Spain, APRIL 29, 2009 (
Zenit.org).- The director of the Vatican press office acknowledged that the challenge of his role in the Church is not only to disseminate information, but to make it increasingly interactive.
Jesuit Father Federico Lombardi said this today in an acceptance speech for an honorary doctorate awarded to him by the Pontifical University of Salamanca, a press release from the school reported.
The priest noted some novel actions that the Church has undertaken to adapt to the new realities, such as the Vatican channel on YouTube in four languages with daily news videos, meetings organized for more than 13,000 webmasters of Catholic Italian sites and the creation of Web pages to discuss bioethical issues.
The Vatican spokesman analyzed the evolution of the communication field with the development of internet and satellite broadcasting during the last decades.
He underlined the "speed and amplitude with which information is disseminated on the internet" and the multiplicity of voices, which makes it "difficult to insert responses or managers" and also hinders the verification of facts.
As examples, Father Lombardi noted some controversies he has dealt with from his post in the Holy See's press office: the Pope's speech in Regensburg, the discussion of traditionalists and Bishop Williamson, and the Pontiff's statements in Africa on condom use.
The priest acknowledged that it is impossible for the Church to communicate without provoking "contradictions and conflicts" in contemporary society.
Father Lombardi spoke about his experience with Pope Benedict XVI, noting the Holy Father's coherence and intellectual capacity, which "give him the courage to maintain uncomfortable positions without wavering faced to the dominant culture."
The spokesman recalled that Pope John Paul II was criticized for a long time as being a "conservative and backward Pole, ignorant of the modern world." However, the priest said, in the end the Pontiff was respected as a "brave and coherent man, solidly rooted in his faith and able to testify to it in distinct situations of life."
email this article | print this article | comment this article
top
WORDS MADE FLESH
Jesus, the Beautiful and Noble Shepherd
Biblical Reflection for 4th Sunday of Easter
By Father Thomas Rosica, CSB
TORONTO, APRIL 29, 2009 (
Zenit.org).- In the Bible and in the ancient Near East, "shepherd" was a political title that stressed the obligation of kings to provide for their subjects. The title connoted total concern for and dedication to others. Tending flocks and herds is an important part of the Palestinian economy in biblical times. In the Old Testament, God is called the Shepherd of Israel who goes before the flock (Psalm 68:7), guides it (Psalm 23:3), leads it to food and water (Psalm 23:2), protects it (Psalm 23:4), and carries its young (Isaiah 40:11). Embedded in the living piety of believers, the metaphor brings out the fact that God shelters the entire people.
In Psalm 23, the author speaks of the Lord as his shepherd. The image of shepherd as host is also found in this beloved psalm. Shepherd and host are both images set against the background of the desert, where the protector of the sheep is also the protector of the desert traveler, offering hospitality and safety from enemies. The rod is a defensive weapon against wild animals, while the staff is a supportive instrument; they symbolize concern and loyalty.
The New Testament does not judge shepherds adversely. They know their sheep (John 10:3), seek lost sheep (Luke 15:4ff.), and hazard their lives for the flock (John 10:11-12). The shepherd is a figure for God himself (Luke 15:4ff.). The New Testament never calls God a shepherd, and only in the parable of the lost sheep (Luke 15:4ff.; Matthew 18:12ff.) does the comparison occur. Here God, like the rejoicing shepherd of the parable, takes joy in the forgiveness and restoration of the sinner. The choice of the image reflects vividly the contrast between Jesus' love for sinners and the Pharisees' contempt for them. It can be said that the Emmaus story in Luke's Gospel (24:13-35) is a continuation of Jesus' journey, his pursuit of wayward disciples which was already prefigured by the parable of the shepherd who went in search of lost sheep until he found them and returned them to the fold (15:3-7).
Confidence
On the Fourth Sunday of Easter, traditionally called Good Shepherd Sunday, we encounter the Good Shepherd who is really the beautiful or noble shepherd [in the Greek text] who knows his flock intimately. Jesus knew shepherds and had much sympathy for their lot and he relied on one of his favorite metaphors to assure us that we can place our confidence in him. For those who heard Jesus claim this title for himself, it meant more than tenderness and compassion; there was the dramatic and startling degree of love so great that the shepherd is willing to lay down his life for his flock.
Unlike the hired hand, who works for pay, the good shepherd's life is devoted to the sheep out of pure love. The sheep are far more than a responsibility to the good shepherd -- who is also their owner. They are the object of the shepherd's love and concern. Thus, the shepherd's devotion to them is completely unselfish; the good shepherd is willing to die for the sheep rather than abandon them. To the hired hand, the sheep are merely a commodity, to be watched over only so they can provide wool and mutton.
The beauty of Jesus, our Good Shepherd, lies in the love with which he offers his life even unto death for each and every one of his sheep. In so doing, he establishes with each one a direct and personal relationship of intense love. Jesus' beauty and nobility are revealed in his letting himself be loved by us. In Jesus we discover the Father and his Son who are shepherds who care for us, know us and even love us in our stubbornness, deafness and diffidence.
Sometimes, it seems that followers are expected to put the needs of the leader first. The people are the means to an end: the leader's pleasure. Does it not often seem that shepherds are first, sheep last? The emphasis in today's readings is on the sheep and their welfare. The shepherd is the means to ensure the end: the well-being of the flock. Sheep are first, shepherds last. John's gospel portrays Jesus as the life-giving shepherd.
Vocations
This year the Fourth Sunday of Easter is also the 46th World Day of Prayer for Vocations. The readings are very fitting for as we beg the Lord of the harvest and of the Church to send more laborers into his vast vineyards. As a model of religious leadership, Jesus shows us that love can be the only motivation for ministry, especially for pastoral ministry. He also shows us that there must be no exclusiveness on the part of the religious leader. If there are sheep outside the fold (even sheep excluded by the fold itself), the good shepherd must go fetch them. And they must be brought in, so that there will be one flock under one shepherd. The motivation for inclusion is love, not social justice, not ethical fairness, not mere tolerance, and certainly not political correctness or impressive statistics. Only love can draw the circle that includes everyone.
Shepherds have power over sheep. As we contemplate Jesus, the Good Shepherd, we call to mind everyone over whom we exercise authority -- children, elderly parents, our coworkers and colleagues, people who ask us for help throughout the week, people who depend on us for material and spiritual needs. Whatever title we bear, the rod and staff we carry must be symbols not of oppression but of dedication. Today's readings invite us to ask for forgiveness for the times we have not responded to those for whom we care, and ask for the grace to be good shepherds. We fix our eyes anew on the Good Shepherd who knows that other sheep not of this fold are not lost sheep, but his sheep.
One final thought on shepherding. Anthropologists tell us that between the hunting and the farming stages of cultural development shepherds stood as people who existed in both worlds and tied them together. For that reason, shepherds appear in ancient myths and sagas as a symbol for the divine unity of opposites. What the ancient pagans hinted at, Christian faith has brought into a crisp reality with Jesus Christ as the great reconciler. He is the Good Shepherd, who has come into the center of every great conflict in order to establish beauty, unity and peace.
May it be ever so for each person who strives to be a good shepherd today, in the Church and in the world. As we enter those places of conflict and tribulation in our own times, may the Lord use us as his instruments to establish beauty, nobility, unity and peace.
[The readings for this Sunday are Acts 4:8-12; 1 John 3:1-2; John 10:11-18.]
* * *
Basilian Father Thomas Rosica, chief executive officer of the Salt and Light Catholic Media Foundation and Television Network in Canada, is a consultor to the Pontifical Council for Social Communications. He can be reached at: rosica@saltandlighttv.org.
--- --- ---
On the Net:
Salt and Light:
www.saltandlighttv.orgThe Good Shepherd (YouTube):
www.youtube.com/watch?v=8zw4GEqWGCU&feature=relatedThe Good Shepherd (Salt and Light):
www.saltandlighttv.org/prog_slprog_snl_presents_easter_video4.html
email this article | print this article | comment this article
top
Wednesday's Audience
On St. Germanus
"There Is a Certain Visibility of God in the World"
VATICAN CITY, APRIL 29, 2009 (Zenit.org).- Here is a translation of the address Benedict XVI gave today at the general audience in St. Peter's Square, part of a catechetical series he is giving about great writers of the Church in the Middle Ages.
* * *
Dear brothers and sisters,
The patriarch Germanus of Constantinople, of whom I would like to speak today, does not belong to the most characteristic figures of the Eastern Christian world, and yet, his name appears with a certain solemnity in the list of the great defenders of sacred images, compiled in the Second Council of Nicaea, the 7th ecumenical council (787).
The Greek Church celebrates his feast in the liturgy of May 12. He had a significant role in the complex history of the fight for images, during the so-called iconoclast crisis: He knew how to effectively resist pressure from an iconoclast emperor, that is, an adversary of icons, such as was Leo III.
During Germanus' time as patriarch (715-730), Constantinople, the capital of the Byzantine Empire, suffered a very dangerous besiegement from the Saracens. On that occasion (717-718), a solemn procession was organized in the city with the showing of the image of the Mother of God, the Theotokos, and a relic of the holy cross, to invoke from on high the defense of the city. In fact, Constantinople was liberated from the besiegement. The adversaries decided to permanently let go of the idea of establishing their capital in the city that was the symbol of the Christian empire, and the appreciation for divine help was extremely great among the people.
Patriarch Germanus, after that event, became convinced that the intervention of God should be considered evident approval of the piety shown by the people toward the holy icons. Of an entirely different opinion, on the other hand, was Emperor Leo III, who precisely that year (717), was enthroned as the indisputable emperor in the capital, in which he would reign until 741. After the liberation of Constantinople and after a series of further victories, the Christian emperor began to show ever more openly the conviction that the consolidation of the empire should begin precisely with a reordering of the manifestations of the faith, with particular reference to the risk of idolatry, which according to his opinion, the people were exposed to due to an excessive devotion to icons.
Nothing was gained by Patriarch Germanus' references to the tradition of the Church and the efficacy of certain images, which were unanimously recognized as "miraculous." The emperor became more and more staunch in the application of his restoration project, which included the elimination of icons. And when, on Jan. 7, 730, during a public meeting he openly took a position against devotion to images, Germanus did not want in any way to yield to the will of the emperor on questions that he considered determinant for the Orthodox faith, to which, according to him, belongs precisely the devotion to and love for images. As a result of that, Germanus found himself obligated to turn in his resignation as patriarch and to condemn himself to exile in a monastery where he died forgotten by everyone. His name came to light again precisely in the Second Council of Nicaea (787), when the Orthodox Fathers decided in favor of icons, recognizing the merits of Germanus.
Patriarch Germanus gave much attention to the liturgical celebrations, and for a certain time, he was also considered the one who began the feast of Akathist. As is known, Akathist is an ancient and famous hymn which arose in the Byzantine circle and was dedicated to the Theotokos, the Mother of God.
Despite the fact that from the theological point of view, Germanus cannot be classified as a great thinker, some of his works had a certain echo above all because of certain of his intuitions regarding Mariology. From him, in fact, we have various homilies about Marian themes and some of them have profoundly marked the piety of entire generations of faithful, as much in the East as in the West.
His splendid homilies on the Presentation of Mary in the temple are still-living testimonies of the non-written tradition of the Christian Churches. Generations of nuns and monks, and members of countless institutes of consecrated life, continue finding even today precious treasures of spirituality in these texts.
Some Marian texts from Germanus that are part of his homilies pronounced on SS. Deiparae dormitionem, corresponding to our feast of the assumption, still create awe. Among these texts, Pope Pius XII used one that he set as a pearl in the apostolic constitution Munificentissimus Deus (1950), with which he declared the dogma of faith, the assumption of Mary. Pope Pius XII cited this text in that constitution, presenting it as one of the arguments in favor of the permanent faith of the Church in the corporal assumption of Mary into heaven. Germanus wrote: "Could it ever happen, most holy Mother of God, that heaven and earth feel honored by your presence, and you, with your departure, would leave man deprived of your protection? No. It is impossible to think of such a thing. In fact when you were in the world you did not feel that the things of heaven were foreign, in the same way, after having emigrated from this world, you have not felt removed from the possibility of communicating in spirit with men. … In fact you have not abandoned those to whom you have guaranteed salvation … indeed your spirit lives eternally, nor has your flesh suffered the corruption of the tomb.
"You, oh Mother, are close to everyone and protect everyone, and even though our eyes cannot see you, we completely know, oh One on high, that you live in the midst of all of us and that you make yourself present in the most varied of ways … You are she who, as it is written, appears in beauty, and your virginal body is all holy, all chaste, entirely the dwelling place of God, so that it is henceforth completely exempt from dissolution into dust. Though still human, it is changed into the heavenly life of incorruptibility, truly living and glorious, undamaged and sharing in perfect life.
"In fact it was impossible that that which had been converted into the vase of God and the living temple of the most holy divinity of the Only Begotten would be enclosed in the sepulcher of the dead. Again we believe with certainty that you continue walking with us" (PG 98, coll. 344B-346B, passim).
It has been said that for the Byzantines, the decorum of the rhetorical form in preaching, and even more in hymns or poetic compositions that they call tropari, is as important in the liturgical celebration as the beauty of the sacred building in which the celebration takes place. Patriarch Germanus was recognized, in this tradition, as one of those who has contributed much to keeping alive this conviction, that is, that the beauty of the word, of the language and the beauty of the building and the music should coincide.
I cite, to conclude, the inspired words with which Germanus described the Church at the beginning of this small work of art: "The Church is the temple of God, sacred space, house of prayer, convocation of the people, body of Christ … It is heaven on earth, where the transcendent God dwells as in his house and walks [about] in her, but it is also the fulfilled image (antitype) of the Crucifixion, of the tomb and of the Resurrection. The Church is the house of God in which the life-giving mystical sacrifice is celebrated, at the same time the most intimate part of the sanctuary and the holy grotto. Within her is found those true and authentic precious pearls that are the divine dogmas of the teaching offered directly by the Lord to his disciples" (PG 98, coll. 384B-385A).
At the end remains this question: What does this saint have to tell us today, [being] chronologically and also culturally very far from us? I think substantially three things. The first: There is a certain visibility of God in the world, in the Church, which we should learn to perceive. God has created man in his image, but this image has been covered in so much filth from sin that consequently God is almost not seen anymore in it. Thus the Son of God became true man, perfect image of God: In Christ we can thus contemplate the face of God and learn to ourselves be true men, true images of God.
Christ invites us to imitate him, to come to be similar to him, so that in each man the face of God, the image of God, again shines through. In truth, God had prohibited in the Ten Commandments making images of God, but this was caused by the temptations to idolatry that believers could be exposed to in the context of paganism. Nevertheless, when God became visible in Christ through the incarnation, it became legitimate to reproduce the face of Christ. Holy images teach us to see God in the form of the face of Christ. After the incarnation of the Son of God, it has therefore become possible to see God in the images of Christ and also in the face of the saints, in the face of all men in whom the holiness of God shines.
The second [lesson] is the beauty and dignity of the liturgy. To celebrate the liturgy in the awareness of the presence of God, with this dignity and beauty that allows one to see a bit of his splendor, is the task of every Christian formed in his faith.
The third [lesson] is to love the Church. Precisely concerning the Church, we men are inclined to see above all its sins, the negative; but with the help of faith, which makes us capable of seeing authentically, we can also, today and always, rediscover in her the divine beauty. It is in Church where God makes himself present, offers himself in the holy Eucharist and remains present for adoration. In the Church, God speaks with us, in the Church, "God walks with us," as St. Germanus says. In the Church, we receive the forgiveness of God and we learn to forgive.
Let us pray to God so that he teaches us to see in the Church his presence, his beauty, to see his presence in the world, and that he helps us also to be transparent for his light.
[Translation by ZENIT]
Dear Brothers and Sisters,
In our catechesis on the early Christian writers of East and West, we turn to Saint Germanus, Bishop and Patriarch of Constantinople, whose feast day is celebrated in the Greek Church on 12 May. In 717, while Constantinople was under siege by Saracen armies, Germanus led a procession with the venerated image of the Theotokos, the Mother of God, and relics of the Holy Cross. The siege was lifted, convincing him that God had responded to the people’s devotion. Some time later however, Emperor Leo III initiated his campaign against the use of sacred images, judging them to be a source of idolatry. When Germanus opposed the Emperor publicly in 730 he was forced to retire in exile to a monastery, where he later died. His memory was not forgotten, and in the Second Council of Nicea, which restored devotion to sacred images, his name was honoured. The writings of Germanus, steeped in an ardent love of the Church and devotion to the Mother of God, have had a wide influence on the piety of the faithful both of the East and the West. He promoted a solemn and beautiful Liturgy and is also known for his insights in Mariology. In homilies on the Presentation and the Dormition of the Virgin Mary, Germanus extols her virtue and her mission. A text which sees the source of her bodily incorruption in her virginal maternity was included by Pope Pius XII in his Apostolic Constitution Munificentissimus Deus. I pray that through the intercession of Saint Germanus we may all be renewed in our love of the Church and devotion to the Mother of God.
I offer a warm welcome to all the English-speaking pilgrims and visitors from England, Scotland, Ireland, Denmark, Finland, Japan, Canada and the United States. Upon all of you I cordially invoke the Lord’s Easter blessings of joy and peace!
© Copyright 2009 -- Libreria Editrice Vaticana
email this article | print this article | comment this article
top
CLASSIFIED ADS
To see the rates for placing an ad in ZENIT's daily service, click here:
http://www.zenit.org/english/classified.html
* * * * * * * * * * * * * * * *
The Best Catholic Speakers on CDs and in Books -- Only $3.00 Each!
High quality, original and inspiring presentations by some of the very best Catholics like; Dr. Scott Hahn, Mother Teresa, Matthew Kelly, Bishop Sheen and Fr. John Corapi, and many more - all for only $3.00. A great way to share our incredible Faith with friends and family. Mention this ad in the remarks and get a copy of "Our Catholic Faith" free! ($19.95 value). Email us for instructions on international orders.
http://www.cursillo-lighthousemedia.org/default.htm
top
* * * * * * * * * * * * * * * *
To see the rates for placing an ad in ZENIT's daily service, click here:
http://www.zenit.org/english/classified.html
ZENIT is an International News Agency. For reprint permission:
http://www.zenit.org/english/permissions.html Visit our web page at
http://www.zenit.org To subscribe or unsubscribe:
http://www.zenit.org/english/subscribe.html To give a ZENIT gift subscription:
http://www.zenit.org/english/gift.html To make a donation to support ZENIT:
http://www.zenit.org/english/donation.html SEND US YOUR NEWS.
Please send press releases using:
http://www.zenit.org/english/news.html Copyright, Innovative Media, Inc.
