Pope Benedict XVI Celebrates Corpus Christi

Image Sources: REUTERS/Giampiero Sposito

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Pope Benedict XVI: Holy Land: May 15, 2009

Today, His Holiness Pope Benedict XVI spent the final day of his trip to the Holy Land in Jerusalem. His Holiness has made visits to the Greek Orthodox patriarchate Theophilus III, the Armenian patriarchal church of St. James, and the Holy Sepulchre basilica.

Visit to the Greek Orthodox Partiarchate Theophilus III:

Pope Benedict XVI presents a gift to Theophilus III on the final day of his visit to the Holy Land (AFP/POOL/Heidi Levine).

Visit to the Holy Sepulchre Basilica:

Pope Benedict XVI prays before the place on which our Lord died on the Cross on Mt. Calvary, the most sacred of sites (AP Photo/L'Osservatore Romano, ho).

The Holy Father prays before the site on which our Lord Jesus Christ was buried (REUTERS/Osservatore Romano).

Pope Benedict XVI prepares to kiss the Stone of the Anointing, where the body of our Lord Jesus Christ was washed following his crucifixion (AFP/Alberto Pizzoli).

The Holy Father's words on the Empty Tomb during this Eastertide are quite worth of meditation.

Departure Ceremony:

Pope Benedict XVI shakes hands with Israeli President Shimon Peres during a departure ceremony at the conclusion of his Holy Land 2009 visit (AFP/Jonathan Nackstrand).

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Pope Benedict XVI's Holy Land Trip: 2009

Schedule from CWNews.com:

Vatican, Mar. 26, 2009 (CWNews.com) - The Vatican has published the complete schedule for Pope Benedict XVI during his trip to theHoly Land in May. The Holy Father will visit Jordan, Israel, and the Palestinian territories during his voyage, which will take place May 8-15.

The first stop on the papal itinerary is Amman, Jordan. Arriving there on May 8, he will make a courtesy call at the royal palace that afternoon.

The next day, Saturday, he will travel to Mount Nebo and its memorial to Moses, then to the site of Madaba University, administered by the Latin-rite Catholic patriarchate of Jerusalem. Later in the day he will meet with Muslim leaders at Amman's largest house of worship, the Mosque of al-Hussein bin Talal. At the close of the day he will lead a Vespers service at the Melkite Catholic cathedral of St. George.

Sunday morning, May 10, the Pope will celebrate Mass at a soccer stadium in Amman. In the afternoon he will visit the site of Christ's Baptism on the Jordan River.

On Monday, May 11, the Pontiff will fly to Tel Aviv. Traveling by car to Jersualem, he will pay a courtesy call on Israel's President Shimon Peres-- who is due to escort him during his stay in that country-- and later visit the Yad Vashem memorial to Holocaust victims.

Tuesday, May 12, the Pope will visit the religious shrines in the Old City of Jerusalem. He will meet with the Grand Mufti at the Dome of the Rock, then pray at the Western Wall and meet with Israel's chief rabbis. At noon he will join with the Catholic bishops of the region to pray the Regina Caeli at the Cenacle. In the afternoon he will celebrate Mass in the Valley of Josaphat.

On May 13 the Pope will go to Bethlehem, where he will celebrate Mass in Manger Square. In the afternoon, following a visit to the Nativity grotto in the Bethlehem basilica, he will visit the Aida Refugee Camp, speaking there to Palestinian refugees. That evening he will meet with Palestinian President Mahmoud Abbas at his residence in Bethlehem.

On Thursday, May 14, Pope Benedict will travel into Galilee, and celebrate Mass in Nazareth. He is scheduled to meet with the Israeli prime minister there in the afternoon, then address religious leaders in the Annunciation basilica.

On Friday, May 15, his last day in the Holy Land, the Pontiff will be back in Jerusalem, making visits to the Greek Orthodox patriarchate, the Armenian patriarchal church of St. James, and the Holy Sepulchre basilica. That afternoon he will return to Ben Gurion airport outside Tel Aviv, for a brief departure ceremony and his return flight to Rome. He is due back at the Vatican by early Friday evening.

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Holy Communion Given by Pope Benedict XVI to Only be Given to Those Kneeling

EWTN reports, "To receive Communion from Pope Benedict at Papal Liturgies one will have to receive on the tongue," which is a fantastic affirmation of the Real Presence of our Lord. And as the Body and Blood of Jesus, nothing is of higher value than the Most Holy Eucharist. Raymond Arroyo offers editorial remarks in agreement with the Church's enduring Tradition.

St. Thomas Aquinas: "Out of reverence towards this Sacrament, nothing touches it but when it is consecrated" - Summa, Pt III Q, Q2 Art. 3

Fr. John Hardon, S.J.: Whatever you can do to stop Communion in the hand will be blessed by God.” (November 1st, 1997 Call to Holiness Conference, Detroit, Michigan, panel discussion.)

Dietrich von Hildebrand: "Is it believable that instead of applying the most scrupulous care to protect the most sacred consecrated host, which is truly the Body of Christ, the God-man, from all such possible abuses, there are those who wish to expose it to this possibility? Have we forgotten the existence of the devil who wanders about seeking whom he may devour'? Is his work in the world and in the Church not all too visible today? What entitles us to assume that abuses to the consecrated host will not take place?" (Communion in the hand should be rejected)

Excerpt from "Mission Restore Eucharistic Reverence."

This is an excellent step forward. Now we must continue striving for Holy Communion to only be distributed to those who are kneeling throughout the world. Glory to our Lord.

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Easter 2009 Urbi et Orbi

URBI ET ORBI MESSAGE
OF HIS HOLINESS
POPE BENEDICT XVI

Dear Brothers and Sisters in Rome and throughout the world,

From the depths of my heart, I wish all of you a blessed Easter. To quote Saint Augustine, “Resurrectio Domini, spes nostra – the resurrection of the Lord is our hope” (Sermon 261:1). With these words, the great Bishop explained to the faithful that Jesus rose again so that we, though destined to die, should not despair, worrying that with death life is completely finished; Christ is risen to give us hope (cf. ibid.).

Indeed, one of the questions that most preoccupies men and women is this: what is there after death? To this mystery today’s solemnity allows us to respond that death does not have the last word, because Life will be victorious at the end. This certainty of ours is based not on simple human reasoning, but on a historical fact of faith: Jesus Christ, crucified and buried, is risen with his glorified body. Jesus is risen so that we too, believing in him, may have eternal life. This proclamation is at the heart of the Gospel message. As Saint Paul vigorously declares: “If Christ has not been raised, our preaching is in vain and your faith is in vain.” He goes on to say: “If for this life only we have hoped in Christ, we are of all men most to be pitied” (1 Cor 15:14,19). Ever since the dawn of Easter a new Spring of hope has filled the world; from that day forward our resurrection has begun, because Easter does not simply signal a moment in history, but the beginning of a new condition: Jesus is risen not because his memory remains alive in the hearts of his disciples, but because he himself lives in us, and in him we can already savour the joy of eternal life.

The resurrection, then, is not a theory, but a historical reality revealed by the man Jesus Christ by means of his “Passover”, his “passage”, that has opened a “new way” between heaven and earth (cf. Heb 10:20). It is neither a myth nor a dream, it is not a vision or a utopia, it is not a fairy tale, but it is a singular and unrepeatable event: Jesus of Nazareth, son of Mary, who at dusk on Friday was taken down from the Cross and buried, has victoriously left the tomb. In fact, at dawn on the first day after the Sabbath, Peter and John found the tomb empty. Mary Magdalene and the other women encountered the risen Jesus. On the way to Emmaus the two disciples recognized him at the breaking of the bread. The Risen One appeared to the Apostles that evening in the Upper Room and then to many other disciples in Galilee.

The proclamation of the Lord’s Resurrection lightens up the dark regions of the world in which we live. I am referring particularly to materialism and nihilism, to a vision of the world that is unable to move beyond what is scientifically verifiable, and retreats cheerlessly into a sense of emptiness which is thought to be the definitive destiny of human life. It is a fact that if Christ had not risen, the “emptiness” would be set to prevail. If we take away Christ and his resurrection, there is no escape for man, and every one of his hopes remains an illusion. Yet today is the day when the proclamation of the Lord’s resurrection vigorously bursts forth, and it is the answer to the recurring question of the sceptics, that we also find in the book of Ecclesiastes: “Is there a thing of which it is said, ‘See, this is new’?” (Ec 1:10). We answer, yes: on Easter morning, everything was renewed. “Mors et vita, duello conflixere mirando: dux vitae mortuus, regnat vivus – Death and life have come face to face in a tremendous duel: the Lord of life was dead, but now he lives triumphant.” This is what is new! A newness that changes the lives of those who accept it, as in the case of the saints. This, for example, is what happened to Saint Paul.

Many times, in the context of the Pauline year, we have had occasion to meditate on the experience of the great Apostle. Saul of Tarsus, the relentless persecutor ofChristians, encountered the risen Christ on the road to Damascus, and was “conquered” by him. The rest we know. In Paul there occurred what he would later write about to the Christians of Corinth: “If anyone is in Christ, he is a new creation; the old has passed away, behold, the new has come” (2 Cor 5:17). Let us look at this great evangelizer, who with bold enthusiasm and apostolic zeal brought the Gospel to many different peoples in the world of that time. Let his teaching and example inspire us to go in search of the Lord Jesus. Let them encourage us to trust him, because that sense of emptiness, which tends to intoxicate humanity, has been overcome by the light and the hope that emanate from the resurrection. The words of the Psalm have truly been fulfilled: “Darkness is not darkness for you, and the night is as clear as the day” (Ps 139 [138]:12). It is no longer emptiness that envelops all things, but the loving presence of God. The very reign of death has been set free, because the Word of life has even reached the “underworld”, carried by the breath of the Spirit (v. 8).

If it is true that death no longer has power over man and over the world, there still remain very many, in fact too many signs of its former dominion. Even if through Easter, Christ has destroyed the root of evil, he still wants the assistance of men and women in every time and place who help him to affirm his victory using his own weapons: the weapons of justice and truth, mercy, forgiveness and love. This is the message which, during my recent Apostolic Visit to Cameroon and Angola, I wanted to convey to the entire African continent, where I was welcomed with such great enthusiasm and readiness to listen. Africa suffers disproportionately from the cruel and unending conflicts, often forgotten, that are causing so much bloodshed and destruction in several of her nations, and from the growing number of her sons and daughters who fall prey to hunger, poverty and disease. I shall repeat the same message emphatically in the Holy Land, to which I shall have the joy of travelling in a few weeks from now. Reconciliation – difficult, but indispensable – is a precondition for a future of overall security and peaceful coexistence, and it can only be achieved through renewed, persevering and sincere efforts to resolve the Israeli-Palestinian conflict. My thoughts move outwards from the Holy Land to neighbouring countries, to the Middle East, to the whole world. At a time of world food shortage, of financial turmoil, of old and new forms of poverty, of disturbing climate change, of violence and deprivation which force many to leave their homelands in search of a less precarious form of existence, of the ever-present threat of terrorism, of growing fears over the future, it is urgent to rediscover grounds for hope. Let no one draw back from this peaceful battle that has been launched by Christ’s Resurrection. For as I said earlier, Christ is looking for men and women who will help him to affirm his victory using his own weapons: the weapons of justice and truth, mercy, forgiveness and love.

Resurrectio Domini, spes nostra! The resurrection of Christ is our hope! This the Church proclaims today with joy. She announces the hope that is now firm and invincible because God has raised Jesus Christ from the dead. She communicates the hope that she carries in her heart and wishes to share with all people in every place, especially where Christians suffer persecution because of their faith and their commitment to justice and peace. She invokes the hope that can call forth the courage to do good, even when it costs, especially when it costs. Today the Church sings “the day that the Lord has made”, and she summons people to joy. Today the Church calls in prayer upon Mary, Star of Hope, asking her to guide humanity towards the safe haven of salvation which is the heart of Christ, the paschal Victim, the Lamb who has “redeemed the world”, the Innocent one who has “reconciled us sinners with the Father”. To him, our victorious King, to him who is crucified and risen, we sing out with joy our Alleluia!

© Copyright 2009 - Libreria Editrice Vaticana

1st Image Source: (AP Photo/L'Osservatore Romano, ho) EDITORIAL USE ONLY
2nd Image source: REUTERS/Tony Gentile (VATICAN RELIGION)

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Pope Benedict XVI and H.E. Bernard Fellay Release Additional Statements

Pope Benedict XVI releases a letter on his decision to "lift" the SSPX excommunications. Below is the letter from His Holiness along with my comments in brackets. Emphasis is in bold and my comments are in red.

Dear brethren in the Episcopal ministry!

The lifting of the excommunication of the four bishops ordained by Archbishop Lefebvre in 1988 without a mandate of the Holy See has led, both within and outside the Catholic Church, for a variety of reasons, to a discussion of such vehemence as we had not experienced for a long time. Many bishops felt at a loss before an event which came unexpectedly and could barely be integrated positively among the questions and tasks of the Church of today. Although many pastors and faithful were willing in principle to value positively the Pope's desire for reconciliation, against this was the question of the appropriateness of such a gesture, given the real urgency of a believing life in our time. Several groups, however, accused the Pope openly of wanting to return behind the Council. An avalanche of protests was set into motion, the bitterness of which made injuries visible which transcended the moment. Therefore I feel pressed to address to you, dear brethren, a clarifying word, which is meant to help to understand the intentions which have guided me and the competent organs of the Holy See in this step. I hope in this way to contribute to peace in the Church.

One mishap for me unforeseeable, was the fact that the Williamson case has superimposed itself on the remission of the excommunication. The discreet gesture of mercy towards the four bishops ordained validly but not legitimately, suddenly appeared as something entirely different: as a disavowal of the reconciliation between Christians and Jews, and therefore as the revocation of what in this area the Council had clarified for the way for the Church. The invitation to reconciliation with an ecclesial group separating itself had thus become the opposite: an apparent way back behind all the steps of reconciliation between Christians and Jews which had been made since the Council and which to make and further had been from the outset a goal of my theological work. The fact that this superposition of two opposing processes has occurred and has disturbed for a moment the peace between Christians and Jews as well as the peace in the Church I can only deeply regret. I hear that closely following the news available on the internet would have made it possible to obtain knowledge of the problem in time. I learn from this that we at the Holy See have to pay more careful attention to this news source in the future [This is interesting that the Holy Father is acknowledging the influence of the Internet]. It has saddened me that even Catholics who could actually have known better have thought it necessary to strike at me with a hostility ready to jump. Even more therefore I thank the Jewish friends who have helped to quickly clear away the misunderstanding and to restore the atmosphere of friendship and trust, which - as in the time of Pope John Paul II - also during the entire time of my pontificate had existed and God be praised continues to exist.

Another mishap which I sincerely regret, is that the scope and limits of the measure of 21 January 2009 have not been set out clearly enough at the time of the publication of the procedure. The excommunication affects persons, not institutions. Episcopal consecration without papal mandate means the danger of a schism, because it calls into question the unity of the Bishops' College with the Pope [But the Holy Father does not even discuss the canonical arguments of the Society of St. Pius X, which seem to be a valid argument]. The Church must, therefore, react with the harshest punishment, excommunication, and that is to call back the persons thus punished to repentance and into unity. 20 years after the ordinations this goal has unfortunately still not been achieved. The withdrawal of the excommunication serves the same purpose as the punishment itself: once more to invite the four bishops to return. This gesture was possible after the affected had expressed their fundamental recognition of the pope and his pastoral authority, albeit with reservations as far as obedience to his magisterial authority and that of the Council is concerned. This brings me back to the distinction between person and institution. The releasing of the excommunication was a measure in the field of ecclesial discipline: the persons were freed of the burden of conscience of the heaviest ecclesial censure. From this disciplinary level one has to distinguish the doctrinal area. That the Fraternity of Saint Pius X does not possess a canonical position in the Church is not based ultimately on disciplinary grounds but on doctrinal ones. As long as the Fraternity does not possess a canonical position in the Church, its officials do not exercise legitimate offices in the Church. One has therefore to distinguish between disciplinary level affecting the persons as persons, and the level of doctrine, at which office and institution are concerned. To say it once again: As long as the doctrinal issues are not resolved, the Fraternity has no canonical status in the Church and its ministers, even if they are free from ecclesiastical censure, do not exercise in a legitimate way any ministry in the Church [This is a very strong statement from the Holy Father, but we must also realize that this and all other statements in this article - from those condemning the liberal left to those against the far right - are not infallible. This document is not protected by papal infallibility].

Given this situation, I intend to connect the Pontifical Commission "Ecclesia Dei", which since 1988 is responsible for those communities and individuals who, coming from the Fraternity of Pius X or similar groups, want to return into full communion with the Pope, in the future with the Congregation for the Doctrine of the Faith. This shall make it clear that the problems now being treated are essentially doctrinal in nature, especially those concerning the acceptance of the Second Vatican Council and the postconciliar Magisterium of the Popes. The collegial organs through which the Congregation works on the questions arising (especially the regular assembly of the Cardinals on Wednesday and the General Assembly every one or two years) guarantee the involvement of the prefects of various Roman congregations and of the worldwide episcopate in the decisions to be made. One cannot freeze the magisterial authority of the Church in 1962 and - this must be quite clear to the Fraternity. But to some of those who show off as great defenders of the Council it must also be recalled to memory that Vatican II contains within itself the whole doctrinal history of the Church. Who wants to be obedient to it [sc. the Council] must accept the faith of the centuries and must not cut the roots of which the tree lives.

I hope, dear brethren, that with this both the positive meaning as well as the limit of the measure of 21 January 2009 is clarified. But now the question remains: Was this necessary? Was this really a priority? Are there not much more important things? Of course, there are more important and urgent things. I think that I have made clear the priorities of the pontificate in my speeches at the beginning of it. What I said then remains my guideline unchangedly. The first priority for the successor of Peter, the Lord has unequivocally fixed in the Room of the Last Supper: "You, however, strengthen your brethren" (Lk 22, 32). Peter himself rephrased this priority in his first letter: "Be ready always to satisfy every one that asketh you a reason of that hope which is in you." (1 Peter 3, 15). In our time, in which the faith in large parts of the world threatens to go out like a flame which can no longer find food, the first priority is to make God present in this world and to open to men the access to God [And the Church has done this effectively for centuries by spreading the Tridentine Latin Mass throughout the world. Such an "archaic" Rite of Mass some how led to the conversion of hundreds of thousands from the primitive cultures of the world] . Not to just any god, but to the God who spoke on Mount Sinai, that God whose face we recognize in the love unto the end (John 13, 1)- in the crucified and risen Jesus Christ. The real problem of our historic hour is that God is disappearing from the horizon of men and that with the extinguishing of the light coming from God disorientation befalls mankind, the destructive effects of which we are seeing ever more.

To lead men to God, to the God speaking in the Bible, is the supreme and fundamental priority of the Church and the successor of Peter in this time. From it then it follows on its own that we have to be concerned for the unity of believers. For their strife, their internal dissent, calls their talking about God into question. Therefore, the effort for the common witness of faith of the Christians - for ecumenism -is included in the highest priority. Then there is also the necessity that all who believe in God seeking peace with each other, trying to become closer to each other, in order to walk, in the different-ness of their image of God, yet together towards the source of light - inter-religious dialogue. Those who proclaim God as love unto the end, must give the witness of love: devoted to the suffering in love, fending off hatred and enmity - the social dimension of the Christian Faith, of which I have spoken in the encyclical "Deus caritas est".

If then the struggle for Faith, hope and love in the world is the true priority for the Church in this hour (and in different forms always), then still the small and medium-sized reconciliations also belong to it. That the quiet gesture of a hand stretched out has become a great noise and thus the opposite of reconciliation, we have to take note of. But now I have to wonder: Was and is it really wrong, also in this case, to go to meet the brother, who "hath any thing against thee" and to try for reconciliation (cf. Mt 5, 23f)? Does not civil society, too, have to try to prevent radicalizations, to bind their possible supporters - if possible - back into the major creative forces of social life to avoid isolation and all its consequences? Can it be entirely wrong to strive for the lessening of tensions and constrictions and to give room to the positive which can be found and integrated into the whole? I myself, in the years after 1988, have experienced how by the return of communities previously separating themselves from Rome the interior climate there has changed, how the return to the great, wide and common Church overcame onesided-ness and lessened tensions, so that now they have become positive forces for the whole. Can a community leave us totally indifferent in which there are 491 priests, 215 seminarians, 6 seminaries, 88 schools, 2 university institutes, 117 brothers, 164 sisters? Should we really calmly leave them to drift away from the Church? I am thinking, for example, of the 491 priests. The plaited fabric of their motivations we cannot know. But I think that they would not have made their decision for the priesthood, if next to some askew or sick elements there hot not been there the love of Christ and the will to proclaim Him and with Him the living God. Should we simply exclude them, as representatives of a radical marginal group, from the search for reconciliation and unity? What will then be?

Certainly, we have long and have again on this occasion heard many dissonances from representatives of this community - pride and a patronizing know-it-all attitude, fixation into onesidedness etc. For the love of truth I must add that I have also received a series of moving testimonials of gratitude, in which was made perceptible an opening of hearts. But should the great Church not also be able to be magnanimous [in German its a play on words: "great Church - great of heart"] in the knowledge of the long wind she has; in the knowledge of the promise which she has been given? Should we not, like good educators, also be able not to hear some bad things and strive to calmly lead out of the narrowness? And must we not admit that also from ecclesial circles there have come dissonances? Sometimes one has the impression that our society needs at least one group for which there need not be any tolerance; which one can unperturbedly set upon with hatred. And who dared to touch them - in this case the Pope - lost himself the right to tolerance and was allowed without fear and restraint to be treated with hatred, too.

Dear brethren, in the days in which it came into my mind to write this letter, it so happened that in the seminary of Rome I had to interpret and comment the passage of Gal 5, 13-15. I was surprised at how directly it speaks of the present of this hour: "Do not make liberty an occasion to the flesh, but by charity of the spirit serve one another. For all the law is fulfilled in one word: Thou shalt love thy neighbor as thyself. But if you bite and devour one another; take heed you be not consumed one of another." I was always inclined to regard this sentence as one of the rhetorical hyperbole which occasionally there are with St. Paul. In some respects it may be so. But unfortunately, the "biting and devouring" is there in the Church even today as an expression of a poorly understood freedom. Is it surprising that we are not better than the Galatians? That we at least are threatened by the same temptations? That we have always to learn anew the right use of freedom? And that we have always to learn anew the first priority: love? On the day on which I had to speak about this in the seminary, in Rome the feast of the Madonna della Fiducia - our Lady of Trust - was celebrated. Indeed - Mary teaches us trust. She leads us to the Son, in Whom we all may trust. He will guide us - even in turbulent times. So at the end I would like to thank from my heart all the many bishops who have given me in this time moving signs of trust and affection, but above all the gift of their prayers. This thank I extend to all the faithful who have shown me during this time their unchanged fidelity to the successor of St. Peter. The Lord preserve us all and lead us on the path of peace. This is a wish that spontaneously rises from my heart, especially now at the beginning of Lent, a liturgical time particularly propitious to inner purification, and which invites us all to look with new hope towards the radiant goal of Easter.

With a special Apostolic Blessing, I remain Yours in the Lord

Benedictus Pp. XVI

From the Vatican, on 10 March 2009

This document as a response by His Excellency Bernard Fellay is quite interesting as well.

Press Release from the Superior General of the Priestly Society of Saint Pius X

Pope Benedict XVI addressed a letter to the bishops of the Catholic Church, dated March 10, 2009, in which he makes known to them the motives which guided the important step of the January 21, 2009 Decree.

After the “avalanche of protests unleashed” recently, we wholeheartedly thank the Holy Father for having placed the debate back on the level on which it must be held, that of the Faith. We fully share his main concern of preaching the Gospel “in our days, when in vast areas of the world the faith is in danger of dying out like a flame which no longer has fuel.”

Indeed the Church is going through a major crisis which can be resolved only by an integral return to the purity of the Faith. With Saint Athanasius, we profess that “Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith. Which Faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly.” (Athanasian Creed)

Far from wanting to stop Tradition in 1962, we wish to consider the Second Vatican Council and post-conciliar teaching in the light of this Tradition which St. Vincent of Lérins defined as “what has been believed at all times, everywhere and by all” (Commonitorium), without rupture and in a perfectly homogenous development. Thus we will be able to contribute efficaciously to the evangelization requested by the Savior (see Matthew 28; 19-20)

The Priestly Society of Saint Pius X assures Benedict XVI of its determination to enter into the doctrinal talks recognized as “requisite” by the Decree of January 21, with the desire to serve revealed Truth, which is the first act of charity to perform towards all men, Christians or non-Christians. It assures him of its prayers so that his faith fail not and that he may confirm his brethren. (cf. Luke 22:32)

We place these doctrinal talks under the protection of Our Lady of All Confidence, with the assurance that she will obtain for us the grace to hand down faithfully what we have received, “tradidi quod et accepi.” (I Cor.15:3)

Menzingen, March 12, 2009
+Bernard Fellay

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Pope Benedict XVI Wears Fiddleback at the 2009 Mass on the Feast of the Epiphany

Image Sources: Franco Origlia/Getty Images

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50th Anniversary of Pope Pius XII's Death

Image Source: REUTERS/Osservatore Romano

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• Pope Pius XIl condemned Nazism (POPULAR POST)
• Quotations by Pope Pius XII

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Pope Benedict XVI Recalls Apostolic Trip to France

HOLY FATHER RECALLS HIS APOSTOLIC TRIP TO FRANCE VATICAN CITY, 17 SEP 2008 (VIS) - In today's general audience, which was held in the Paul VI Hall, the Pope spoke of his recent apostolic trip to France, which culminated in his pilgrimage to Lourdes for the 150th anniversary of the apparitions of the Virgin Mary to St. Bernadette. The Church in France "has since the 2nd century played a vital civilising role", said the Holy Father, noting how, "in this context, the need developed for a healthy distinction between the political and religious spheres. ... True laicism", he went on, "does not mean overlooking the spiritual dimension, rather it means recognising that such a dimension is, in a radical way, the guarantor of our freedom and of the autonomy of earthly things, thanks to the dictates of creative Wisdom which human conscience knows how to accept and put into effect. "This was the perspective of my broad-ranging reflections on the theme of 'the origins of western theology and the roots of European culture', which I delivered at my meeting with the world of culture in a place chosen for its symbolic significance, the College des Bernardins". The starting point of that talk, Benedict XVI explained, was "a reflection upon monasticism, the aim of which was to seek God, 'quaerere Deum'". This practice, "by its nature, led monks to a culture of the word. ... In seeking God Who revealed Himself to us in Sacred Scripture, an important role was played by the physical sciences, which seek to investigate the secrets of language. Consequently, what developed in monasteries was the 'eruditio' which facilitated the formation of culture. Precisely for this reason 'quaerere Deum' - seeking God - is today, as it was yesterday, the foundation of all true culture".

The Pope recalled how he had encouraged priests, deacons, religious and seminarians "to give priority to listening to the divine word", while to young people "I consigned two treasures of Christian faith: the Holy Spirit and the Cross. The Spirit opens human intelligence to horizons larger than itself, and brings it to understand the beauty and the truth of God's love revealed on the Cross". During the Eucharistic celebration on the esplanade of Les Invalides, said the Pope, "I invited the faithful ... to seek the living God, Who showed us His true face in Jesus, present in the Eucharist, encouraging us to love our fellows just as He loved us". "In Lourdes", he went on, "I immediately joined thousands of faithful on the 'Jubilee Way'" and "participated in the traditional torchlight procession, which is such a stupendous expression of faith in God and of devotion to His Mother and ours. Lourdes really is a place of light, of prayer, of hope and of conversion, ... where pilgrims learn to see the crosses of their own lives in the light of the glorious Cross of Christ". The Pope highlighted the fact that "the first gesture Mary made when she appeared to Bernadette in the Grotto of Massabielle was the sign of the cross. ... That gesture encapsulates the entire message of Lourdes", he said. During the Mass for sick people, celebrated in front of the basilica of Our Lady of the Rosary on the liturgical feast of Our Lady of Sorrows, Benedict XVI recalled, "I meditated upon the tears Mary shed upon the Cross, and upon her smile which illuminated Easter morning". Having called on the faithful to render thanks to God for the fruits of this apostolic trip, the Holy Father affirmed that "in Lourdes the Holy Virgin invites everyone to consider the earth as the place of our pilgrimage towards our definitive homeland in heaven. The truth is we are all pilgrims, we need the Mother who guides us; and in Lourdes her smile invites us to continue our journey trusting in the knowledge that God is good, God is love".

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Orthodox leader suggests "Dual Unity" for Eastern Catholics

Constantinople, Jun. 19, 2008 (CWNews.com) - The Orthodox Patriarch of Constantinople has responded favorably to a suggestion by the head of the Ukrainian Catholic Church for a system of "dual unity" in which Byzantine Catholic churches would be in full communion with both Constantinople and Rome.

Patriarch Bartholomew I of Constantinople welcomed the proposal in an interview with the magazine Cyril and Methodius, the RISU news service reports. The acknowledged leader of the Orthodox world suggested that the "dual unity" approach would produce something akin to the situation of the Christian world in the 1st millennium, before the split between Rome and Constantinople.

Cardinal Lubomyr Husar of Kiev, the Major Archbishop of the Ukrainian Catholic Church-- the largest of the Eastern Catholic churches-- had offered the possibility that Byzantine Catholics might seek communion with the Ecumenical Patriarchate, without giving up their communion with the Holy See. Patriarch Bartholomew expressed distinct interest in the idea, saying that "the mother Church in Constantinople holds the doors open for the return of all her former sons and daughters."

Patriarch Bartholomew acknowledged that a restoration of unity would require study, and important differences would have to be overcome. However, he observed that major steps have already been taken to resolve disagreements-- most importantly the revocation of the mutual decrees of excommunication issued by Rome and Constantinople against each other in 1054.

While Catholic and Orthodox theologians continue their efforts to reach agreement on doctrinal questions, Patriarch Bartholomew said, "the people at the grass roots have to come together again." He pointed to the "dual unity" idea as a possible step toward practical unity.

Cardinal Husar, the Ukrainian Catholic leader, has suggested in the past that the Orthodox and Byzantine Catholics of Ukraine should unite under the leadership of a single patriarch. That provocative suggestion is particularly interesting for two reasons.

First, Byzantine Catholics in Ukraine argued for years-- particularly since emerging vigorously from the shadow of Communist repression-- that the Ukrainian Catholic Church should be accorded the status of a patriarchate. Both the late Pope John Paul II and Pope Benedict XVI have expressed some sympathy for that suggestion. The Byzantine-rite Ukrainian Catholic Church is substantially larger than other Catholic churches that are recognized as patriarchates, including the Maronite, Melkite, Chaldean, Syrian, Armenian and Coptic Catholic churches. However, Kiev is not a historical patriarchal see like Antioch or Alexandria. And the recognition of a Ukrainian Catholic patriarchate would be sure to provoke outrage from the Russian Orthodox Church, which has complained frequently and bitterly about the activities of Byzantine Catholics in Ukraine.

Second, the Orthodox Church in Ukraine is badly split, with three different groups competing for recognition as leaders of the Byzantine faithful. The Ukrainian Orthodox Church- Kiev Patriarchate is led by Patriarch Filaret, who was once acknowledged by Moscow but broke with the Russian Orthodox Church after Ukraine gained political independence. The Ukrainian Orthodox Church- Moscow Patriarchate retains ties to Russian Orthodoxy. The Autocephalous Orthodox Church of Ukraine, smaller than the other two, has frequently sided with the Kiev patriarchate in efforts to form a single, unified Orthodox Church in Ukraine, independent from Moscow.

Source: Catholic World News

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Vatican: Prohibition on Homosexuals in All Seminaries, Universally

VATICAN CITY (CNA) - Vatican Secretary of State, Cardinal Tarcisio Bertone, has sent a letter to the bishops of the world with the approval of Pope Benedict XVI reaffirming the norms established by the Congregation for Catholic Education in the 2005 document, "Instruction Concerning the Criteria for the Discernment of Vocation with regard to Persons with Homosexual Tendencies in view of their Admission to the Seminary and to Holy Orders," as universal and without exceptions.

In the brief "Rescriptum ex audientia" –a written response to various queries—Cardinal Bertone said the norms establishing the selection of candidates to the priesthood are valid "for all houses of formation for the priesthood, including those under the Dicasteries for Eastern Churches, for the Evangelization of Peoples, and for the Institutes of Consecrated Life and Societies of Apostolic Life."

The letter, which Cardinal Bertone said was issued in response "to numerous requests for clarification," implies that the prohibition against accepting homosexual candidates in seminaries applies not only to diocesan seminaries but also to those of religious orders and congregations, as well as to those that are located in mission territories.

The 2005 Instruction indicated the Congregation for Catholic Education, "in accord with the Congregation for Divine Worship and the Discipline of the Sacraments, believes it necessary to state clearly that the Church, while profoundly respecting the persons in question, cannot admit to the seminary or to holy orders those who practise homosexuality, present deep-seated homosexual tendencies or support the so-called 'gay culture'."

"Such persons, in fact, find themselves in a situation that gravely hinders them from relating correctly to men and women. One must in no way overlook the negative consequences that can derive from the ordination of persons with deep-seated homosexual tendencies," the 2005 document also said.

Source: Catholic.org

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Pope Benedict XVI: Considering Limits on Concelebration

Vatican, May. 22, 2008 (CWNews.com) - Pope Benedict XVI plans to curtail the practice of organizing large-scale Eucharistic celebrations with hundreds of priests concelebrating the Mass, according to a report in Italy's Panorama magazine.

Panorama reports that the Holy Father has directed the Congregation for Divine Worship to study the question and prepare appropriate instructions. His objective, the Italian journal says, is to eliminate the concelebration of Mass by hundreds of priests at a time, with many of them standing at a distance from the altar.

The Vatican has not commented on the Panorama report.

If the story is accurate, the new liturgical guidelines could bring significant changes in liturgical celebrations at which the Pope himself presides, such as Masses attended by tens of thousands of people at World Youth Day or during papal trips abroad.

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Pope Benedict XVI on 20th Century Martyrs

VATICAN CITY, APRIL 27, 2008 (Zenit.org).- Here is a Vatican translation of the homily Benedict XVI delivered April 7 at the Basilica of St. Bartholomew on Tiber Island in Rome. The visit marked the 40th anniversary of the foundation of the Community of Sant'Egidio, and the basilica is the site of a memorial of those who have died for the faith during the 20th century.
* * *

Dear Brothers and Sisters,

We may see our meeting in the ancient Basilica of St Bartholomew on Tiber Island as a pilgrimage in memory of the martyrs of the 20th century, countless men and women, known and unknown, who shed their blood for the Lord in the 1900s. It is a pilgrimage guided by the Word of God which, like a lamp to our feet, a light on our way (cf. Ps 119[118]: 105), brightens the life of every believer with its light. This church was especially designated by my beloved Predecessor John Paul II as a place for the memorial of the 20th century martyrs and entrusted by him to the Community of Sant'Egidio, which this year is thanking the Lord for the 40th anniversary of its foundation.

I greet with affection the Cardinals and Bishops who have wished to take part in this liturgy. I greet Prof. Andrea Riccardi, Founder of the Sant'Egidio Community, and I thank him for his words; I greet Prof. Marco Impagliazzo, President of the Community, the Chaplain, Mons. Matteo Zuppi, as well as Bishop Vincenzo Paglia of Terni-Narni-Amelia.

In this place full of memories let us ask ourselves: why did these martyr brothers and sisters of ours not seek to save the irreplaceable good of life at all costs? Why did they continue to serve the Church in spite of grave threats and intimidation? In this Basilica where the relics of the Apostle Bartholomew are preserved and the mortal remains of St Adalbert venerated, we hear the resonance of the eloquent witness of those who, not only in the 1900s but from the very beginning of the Church, putting love into practice, offered their lives to Christ in martyrdom.

In the icon set above the main altar, which portrays some of these witnesses of faith, the words of the Book of Revelation stand out: "These are they who have come out of the great tribulation" (Rv 7: 13). The old man who asks who the people dressed in white are and where they came from is told: "They have washed their robes and made them white in the blood of the Lamb" (Rv 7: 14). At first it appears a strange answer. However, in the coded language of the Seer of Patmos it contains a precise reference to the clear flame of love that impelled Christ to pour out his blood for us. By virtue of that blood, we have been purified. Sustained by that flame, the martyrs too poured out their blood and were purified in love: in the love of Christ who made them capable of sacrificing themselves for love in their turn.

Jesus said: "Greater love has no man than this, that a man lay down his life for his friends" (Jn 15: 13). Every witness of faith lives this "greater love" and, after the example of the Divine Teacher, is ready to sacrifice his life for the Kingdom. In this way we become friends of Christ; thus, we are conformed to him, accepting the extreme sacrifice without limiting the gift of love and the service of faith.

Stopping by the six altars that commemorate the Christians who fell under the totalitarian violence of Communism, Nazism, those killed in America, Asia and Oceania, in Spain and Mexico, in Africa, we retrace in spirit numerous sorrowful events of the past century. So many fell while they were carrying out the evangelizing mission of the Church: their blood mingled with that of the indigenous Christians to which they had transmitted the faith.

Others, often in a minority condition, were killed in hatred of the faith. Lastly, many sacrificed themselves, undaunted by threats and dangers, in order not to abandon the needy, the poor or the faithful entrusted to them. They were Bishops, priests, men and women religious and faithful lay people. How many they are! At the Ecumenical Jubilee Commemoration for the new martyrs celebrated at the Colosseum on 7 May 2000, the Servant of God John Paul II said that these brothers and sisters of ours in the faith stand as a vast panorama of Christian humanity in the 20th century, a panorama of the Gospel of the Beatitudes, lived even to the shedding of blood. And he was in the habit of repeating that Christ's witness to the point of bloodshed speaks with a stronger voice than the divisions of the past.

It is true: it seems as though violence, totalitarianism, persecution and blind brutality got the upper hand, silencing the voices of the witnesses to the faith who humanly speaking appeared to be defeated by history. But the Risen Jesus illumines their testimony and thus we understand the meaning of martyrdom. Tertullian says of this: "Plures efficimur quoties metimur a vobis: sanguis martyrum semen christianorum -- Our numbers increase every time we are cut down by you: the blood of martyrs is the seed of [new] Christians" (Apol. 50, 13; CCC, PL 1,603).

A force that the world does not know is active in defeat, in the humiliation of those who suffer for the Gospel: "for when I am weak", the Apostle Paul exclaims, "then I am strong" (II Cor 12: 10). It is the power of love, defenseless and victorious even in apparent defeat. It is the force that challenges and triumphs over death.

This 21st century also opened under the banner of martyrdom. When Christians are truly the leaven, light and salt of the earth, they too become the object of persecution, as was Jesus; like him they are "a sign of contradiction". Fraternal life in common and the love, faith and decisions in favour of the lowliest and poorest that mark the existence of the Christian community sometimes give rise to violent aversion. How useful it is then to look to the shining witness of those who have preceded us in the sign of heroic fidelity to the point of martyrdom!

And in this ancient Basilica, thanks to the care of the Sant'Egidio Community, the memory of so many witnesses to the faith who died in recent times is preserved and venerated. Dear friends of the Community of Sant'Egidio, looking at these heroes of the faith, may you too strive to imitate their courage and perseverance in serving the Gospel, especially among the poorest. Be builders of peace and reconciliation among those who are enemies or who fight one another. Nourish your faith by listening to and meditating on the Word of God, daily prayer and active participation in Holy Mass. Authentic friendship with Christ will be the basis of your mutual love. Sustained by his Spirit you will be able to help build a more fraternal world. May the Blessed Virgin, Queen of Martyrs, sustain you and help you to be genuine witnesses of Christ.

Amen.

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Pope Benedict XVI addresses United Nations

Today Pope Benedict XVI addressed the United Nations.

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Pope Benedict XVI's Mass at the Nationals Park in Washington, DC.

In recent updates, Pope Benedict XVI celebrated his first public Mass of his trip to the United States of America today. For reactions and comments, please see the following posts:

Pope Benedict XVI's Homily (WDTPRS)
Comments on Holy Father's Mass at Nationals Stadium (WDTPRS)
Photos of Pope Benedict XVI's Mass (NLM)
Details on Papal Altar (WDTPRS)

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Pope Benedict XVI: Visits White House (Photos)

REUTERS/Larry Downing (UNITED STATES)

REUTERS/Osservatore Romano/Pool (UNITED STATES)

Happy 81st Birthday to the Holy Father!!

(Larry Downing/Reuters)

(AFP/Saul Loeb)

(AFP/Paul J. Richards)

(Jim Bourg/Reuters)

Video:

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Pope Benedict XVI visits White House

Mr. President,

Thank you for your gracious words of welcome on behalf of the people of the United States of America. I deeply appreciate your invitation to visit this great country. My visit coincides with an important moment in the life of the Catholic community in America: the celebration of the two-hundredth anniversary of the elevation of the country's first Diocese – Baltimore – to a metropolitan Archdiocese, and the establishment of the Sees of New York, Boston, Philadelphia and Louisville. Yet I am happy to be here as a guest of all Americans. I come as a friend, a preacher of the Gospel and one with great respect for this vast pluralistic society. America's Catholics have made, and continue to make, an excellent contribution to the life of their country. As I begin my visit, I trust that my presence will be a source of renewal and hope for the Church in the United States, and strengthen the resolve of Catholics to contribute ever more responsibly to the life of this nation, of which they are proud to be citizens.

From the dawn of the Republic, America's quest for freedom has been guided by the conviction that the principles governing political and social life are intimately linked to a moral order based on the dominion of God the Creator. The framers of this nation's founding documents drew upon this conviction when they proclaimed the "self-evident truth" that all men are created equal and endowed with inalienable rights grounded in the laws of nature and of nature's God. The course of American history demonstrates the difficulties, the struggles, and the great intellectual and moral resolve which were demanded to shape a society which faithfully embodied these noble principles. In that process, which forged the soul of the nation, religious beliefs were a constant inspiration and driving force, as for example in the struggle against slavery and in the civil rights movement. In our time too, particularly in moments of crisis, Americans continue to find their strength in a commitment to this patrimony of shared ideals and aspirations.

In the next few days, I look forward to meeting not only with America's Catholic community, but with other Christian communities and representatives of the many religious traditions present in this country. Historically, not only Catholics, but all believers have found here the freedom to worship God in accordance with the dictates of their conscience, while at the same time being accepted as part of a commonwealth in which each individual and group can make its voice heard. As the nation faces the increasingly complex political and ethical issues of our time, I am confident that the American people will find in their religious beliefs a precious source of insight and an inspiration to pursue reasoned, responsible and respectful dialogue in the effort to build a more humane and free society.

Freedom is not only a gift, but also a summons to personal responsibility. Americans know this from experience – almost every town in this country has its monuments honoring those who sacrificed their lives in defense of freedom, both at home and abroad. The preservation of freedom calls for the cultivation of virtue, self-discipline, sacrifice for the common good and a sense of responsibility towards the less fortunate. It also demands the courage to engage in civic life and to bring one's deepest beliefs and values to reasoned public debate. In a word, freedom is ever new. It is a challenge held out to each generation, and it must constantly be won over for the cause of good (cf. Spe Salvi, 24). Few have understood this as clearly as the late Pope John Paul II. In reflecting on the spiritual victory of freedom over totalitarianism in his native Poland and in eastern Europe, he reminded us that history shows, time and again, that "in a world without truth, freedom loses its foundation", and a democracy without values can lose its very soul (cf. Centesimus Annus, 46). Those prophetic words in some sense echo the conviction of President Washington, expressed in his Farewell Address, that religion and morality represent "indispensable supports" of political prosperity.

The Church, for her part, wishes to contribute to building a world ever more worthy of the human person, created in the image and likeness of God (cf. Gen 1:26-27). She is convinced that faith sheds new light on all things, and that the Gospel reveals the noble vocation and sublime destiny of every man and woman (cf. Gaudium et Spes, 10). Faith also gives us the strength to respond to our high calling, and the hope that inspires us to work for an ever more just and fraternal society. Democracy can only flourish, as your founding fathers realized, when political leaders and those whom they represent are guided by truth and bring the wisdom born of firm moral principle to decisions affecting the life and future of the nation.

For well over a century, the United States of America has played an important role in the international community. On Friday, God willing, I will have the honor of addressing the United Nations Organization, where I hope to encourage the efforts under way to make that institution an ever more effective voice for the legitimate aspirations of all the world's peoples. On this, the sixtieth anniversary of the Universal Declaration of Human Rights, the need for global solidarity is as urgent as ever, if all people are to live in a way worthy of their dignity – as brothers and sisters dwelling in the same house and around that table which God's bounty has set for all his children. America has traditionally shown herself generous in meeting immediate human needs, fostering development and offering relief to the victims of natural catastrophes. I am confident that this concern for the greater human family will continue to find expression in support for the patient efforts of international diplomacy to resolve conflicts and promote progress. In this way, coming generations will be able to live in a world where truth, freedom and justice can flourish – a world where the God-given dignity and rights of every man, woman and child are cherished, protected and effectively advanced.

Mr. President, dear friends: as I begin my visit to the United States, I express once more my gratitude for your invitation, my joy to be in your midst, and my fervent prayers that Almighty God will confirm this nation and its people in the ways of justice, prosperity and peace. God bless America!

(© MMVIII, CBS Broadcasting Inc. All Rights Reserved.)

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CBS: Extensive Coverage of Pope Benedict XVI's Visit to the United States of America

CBS NEWS PLANS COMPREHENSIVE COVERAGE OF POPE BENEDICT XVI'S VISIT TO THE U.S., INCLUDING LIVE COVERAGE OF HIS WHITE HOUSE ARRIVAL, AND REPORTS ON THE "CBS EVENING NEWS WITH KATIE COUIC" AND "THE EARLY SHOW" THROUGHOUT THE WEEK

CBSNews.com and CBS Radio News to Carry Live Coverage of the Pope's Public Events, From Arrival to Departure

CBS News will offer comprehensive coverage of Pope Benedict XVI's visit to the United States from his arrival in Washington, D.C., on Tuesday (15), through his departure from New York City on Sunday (20). CBS News' coverage will include carrying the Pontiff's arrival at the White House on Wednesday (16) live, along with reports on the CBS EVENING NEWS WITH KATIE COURIC (6:30-7:00 PM, ET/PT) and THE EARLY SHOW (7:00-9:00 AM, ET/PT). CBSNews.com and CBS Radio News will add to the coverage, providing live reports on public events during the Pope's trip.

National Correspondent Byron Pitts will travel with the Pope through the duration of his U.S. visit and will report for the CBS EVENING NEWS on the state of the Catholic Church, the Pope's role in U.S. politics, religious tolerance and any breaking news regarding the Pontiff's daily activities. Tonight, Correspondent Bob Orr will report on preparations by U.S. law enforcement and Secret Service to protect the Pope as he moves throughout the Northeast, often in large open venues.

Coverage on THE EARLY SHOW will include live reports and live West Coast updates of many of the historic events taking place during the Pope's visit. On Tuesday (15), correspondent Jeff Glor will be live from Andrews Air Force Base awaiting the arrival of Pope Benedict. On Wednesday (16), co-anchor Maggie Rodriguez will be live at the White House to cover the Pope's arrival ceremony with President Bush live for the West coast. On Thursday (17), Rodriguez will co-anchor from Nationals Park in Washington, D.C., before the Pope celebrates Mass there later in the day. Glor and Rodriguez will continue to cover the Pope's arrival in New York City for THE EARLY SHOW on Thursday, Friday and Saturday.

CBSNews.com will provide live Webcast coverage of all public events during the Pope's visit and an online library of on-demand video clips from the trip and from Benedict's papacy as a whole. The site will also have a number of interactive elements, including a timeline of the Pope's itinerary in the U.S. and his life in pictures, his thoughts on major world issues and a timeline of milestones in his life, which can be viewed here: Pope Benedict in America .

CBS Radio News will provide reports on the Papal trip, including those from National Correspondent Dan Raviv, White House Correspondent Peter Maer and Correspondents Cami McCormick and Steve Kathan. CBS News Radio plans to air live coverage and special reports of the major public events in the Pope's schedule.

Coverage of Pope Benedict's arrival began with a SUNDAY MORNING piece on April 13 by Martha Teichner exploring how many U.S. citizens know who he is and how everyone from children to adults are preparing for the Pontiff's arrival, which can be seen here: Who Is Benedict XVI? .

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Pope Benedict XVI's Visit to the United States of America

His Message to the United States
 

· Tuesday, April 15,

Arrival at Andrews Air Force Base. Greeting by President Bush and Mrs. Bush. Also present will be local dignitaries of the church and the apostolic nuncio.

· Wednesday, April 16, 10:30 a.m.
Pope Benedict XVI's 81st Birthday
President Bush and the First Lady meet the Holy Father on the south lawn of the White House. This is only the second time in history that a pontiff has visited the White House. At the end of the welcoming ceremony, a private meeting is scheduled for the Holy Father and the President, while dignitaries of the two states also meet (Photos)

· Wednesday, April 16, 5:30 p.m.
Private prayer service and meeting with the 350 bishops of the United States at the Basilica of the National Shrine of the Immaculate Conception. Before the prayer service, which will be held in the crypt of the Shrine, there will be outdoor photo opportunities of the public welcoming the pope to this national church.

· Thursday, April 17, 10:00 a.m.
The pope will offer Mass at the new Nationals Park in Washington. This will be the first non-baseball event in the park, and Catholics from around the country are making plans to attend.

· Thursday, April 17, 5 p.m.
The heads of the more than 200 Catholic colleges and universities in the United States and superintendents from the 195 Catholic dioceses have been invited to an address by Pope Benedict XVI on the importance of Catholic education. The address will be on the campus of The Catholic University of America, the only college in the United States operated by the bishops.

· Thursday, April 17, 6:30 p.m.
Buddhists, Muslims, Hindus, Jews and representatives of other religions will meet the Holy Father at the Pope John Paul II Cultural Center, next door to Catholic University.

· Friday, April 18, 10:45 a.m.
Pope Benedict XVI will address the United Nations, after an early morning flight to New York.


· Friday, April 18, 6 p.m.
Prayer service with leaders from other Christian denominations at St. Joseph's Church, founded by German Catholics, in Manhattan.

· Saturday, April 19, 9:15 a.m.
Mass for priests, deacons and members of religious orders at St. Patrick’s Cathedral in the heart of New York City.

· Saturday, April 19, 4:30 p.m.
The Holy Father will meet with young Catholics, including 50 youngsters with a range of disabilities, at St. Joseph Seminary in Yonkers. Thousands of young people, including hundreds of seminarians, are expected to participate in a rally/prayer service and to hear the pope speak.

· Sunday, April 20, 9:30 a.m.
The Holy Father will visit Ground Zero, the site of the disaster at the World Trade Center.

· Sunday, April 20, 2:30 p.m.
Mass at Yankee Stadium will bring this historic visit to a close. The 200th anniversary of the Baltimore Archdiocese’s designation as an archdiocese, as well as the birth of four dioceses – Boston, New York, Louisville and Philadelphia – will be highlighted during the Mass.

· Sunday, April 20, 8 p.m.
Shepherd One lifts off from John F. Kennedy airport in the Brooklyn Diocese, heading east to the Eternal City.

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Pope Benedict XVI Wears Pascal Mozzetta

An excerpt from Wikipedia: The winter mozzetta and the Paschal mozzetta fell into disuse during the pontificate of John Paul II (1978-2005), but their use has been restored by Pope Benedict XVI. He wore the winter mozzetta during the papal station at the image of the Madonna near the Spanish Steps that traditionally marks the beginning of Rome's winter season, and he wears it on all the occasions in the winter season where this garment is appropriate. The white mozzetta was reintroduced during the Octave of Easter in 2008. This change between winter and summer garments is very practical, given the oppressive heat of the Roman summer.






Image Source: First Three Image found via WDTPRS

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