Thursday, September 14, 2006
Dedication of Oneself to the Blessed Virgin Mary


Dearest Mother, I desire to belong to you forever and in the most perfect manner, and through you I want to become the property of the Divine Heart of Jesus for time and eternity.

Behold I dedicate to you this day and all the days of my life, but especially at the hours of my death, my soul with its faculties,my body with its senses, in a word my whole person.

I unite this dedication with the Sacred Life, Passion and Death of Jesus, with all holy Masses, ever to be said, and with all holy communions, ever to be received. I unite it with your glorious merits, dear mother, with the merits of all the saints and elect, and with all good deeds ever to be done.

With these I unite my own prayers, labors and sufferings; also all indulgences I can gain, all merits I can acquire; I place it all into your motherly hands. Purify my gift of every stain, dispose of it, and offer it up to the Holy Trinity in accordance and in union with the infinitely holy intentions of the Sacred Heart of Jesus.

Help me, dear Mother, to sacrifice myself for the honor of your Son and for immortal souls. Grant, not as a reward but as a favor that I may ever serve you, and that I may never - not even by purgatory be separated from your Divine Son. O clement, O pious sweet O Virgin Mary. Amen.
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Wednesday, September 13, 2006
Pope Benedict XVI Continues Visit to Bavaria


Image: High altar at Alte Kapelle


Today the Holy Father addressed representatives of science of the University of Rosenburg. He also spent time at the Basilica of Our Lady of the Old Chapel ("Alte Kapelle"), of which his brother, Monsignor Georg Ratzinger, was director. During his visit, he blessed the Basilica's new organ. Here is his address:
This venerable house of God, the Basilica of "Our Lady of the Old Chapel," has been splendidly refurbished and today receives a new organ, which will now be blessed and solemnly dedicated to its proper aim: the glorification of God and the strengthening of faith.

An important contribution to the renewal of sacred music in the 19th century was made by a canon of this collegiate church, Carl Joseph Proske. Gregorian chant and classic choral polyphony were integrated into the liturgy. The attention given to liturgical sacred music in the "Old Chapel" was so significant that it reached far beyond the confines of the region, making Regensburg a center for the reform of sacred music, and its influence has continued to the present time.

In the constitution on sacred liturgy of the Second Vatican Council ("Sacrosanctum Concilium"), it is emphasized that the "combination of sacred music and words … forms a necessary or integral part of the solemn liturgy" (No. 112). This means that music and song are more than an embellishment of worship; they are themselves part of the liturgical action.

Solemn sacred music, with choir, organ, orchestra and the singing of the people, is not an addition of sorts that frames the liturgy and makes it more pleasing, but an important means of active participation in worship. The organ has always been considered, and rightly so, the king of musical instruments, because it takes up all the sounds of creation and gives resonance to the fullness of human sentiments. By transcending the merely human sphere, as all music of quality does, it evokes the divine.

The organ's great range of timbre, from "piano" through to a thundering "fortissimo," makes it an instrument superior to all others. It is capable of echoing and expressing all the experiences of human life. The manifold possibilities of the organ in some way remind us of the immensity and the magnificence of God.

Psalm 150 speaks of trumpets and flutes, of harps and zithers, cymbals and drums; all these musical instruments are called to contribute to the praise of the triune God. In an organ, the many pipes and voices must form a unity. If here or there something becomes blocked, if one pipe is out of tune, this may at first be perceptible only to a trained ear. But if more pipes are out of tune, dissonance ensues and the result is unbearable.

Also, the pipes of this organ are exposed to variations of temperature and subject to wear. Now, this is an image of our community. Just as in an organ an expert hand must constantly bring disharmony back to consonance, so we in the Church, in the variety of our gifts and charisms, always need to find anew, through our communion in faith, harmony in the praise of God and in fraternal love. The more we allow ourselves, through the liturgy, to be transformed in Christ, the more we will be capable of transforming the world, radiating Christ's goodness, his mercy and his love for others.

The great composers, each in his own way, ultimately sought to glorify God by their music. Johann Sebastian Bach wrote above the title of many of his musical compositions the letters S.D.G., "Soli Deo Gloria" -- to God alone be glory. Anton Bruckner also prefaced his compositions with the words: "Dem lieben Gott gewidmet" -- dedicated to the good God. May all those who enter this splendid basilica, experiencing the magnificence of its architecture and its liturgy, enriched by solemn song and the harmony of this new organ, be brought to the joy of faith.

[Translation issued by the Holy See; adapted]

© Copyright 2006 -- Libreria Editrice Vaticana

Photos from this beautiful place!



(AP Photo/Maurizio Brambatti, pool)
(AP Photo/Maurizio Brambatti, pool)

(AP Photo/Maurizio Brambatti, pool)
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The Value of the Rosary by Fr. Gabriel Amorth


The Hail Mary - The Value of the Rosary

Father Gabriel Amorth, chief exorcist of the Vatican writes:

One day a colleague of mine heard the devil say during an exorcism: "Every Hail Mary is like a blow on my head. If Christians knew how powerful the Rosary was, it would be my end." The secret that makes this prayer so effective is that the Rosary is both prayer and meditation. It is addressed to the Father, to the Blessed Virgin, and to the Holy Trinity, and is a meditation centered on Christ.
I write in addition to the above: Please enunciate each word of the Rosary clearly and distinctly. Do not trample on the heels' of the words of anyone with your words. Do not speak over the leader, if you are following, or the responders if you are leading the Rosary. Remember that they also are having a conversation with Mary Our Mother and it is not polite to speak when someone else is speaking.

In the case of the public Rosary there are only two people speaking, the Leader and the Responders. Each are speaking to their Mother and listening carefully to her response within their hearts as they meditate on the scene before them in their consideration of the mystery being spoken of and interpreted and translated into their lives. Spread this powerful prayer of exorcism, The Rosary which contains the Our Father, the Perfect Prayer, prayed five times in the recitation of each set of the Rosary's Mysteries, backed up by the powerful prayers of Our Mother who prays with us as we pray 53 Hail Marys. The Eternal Father described to a group of us, through a Visionary Friend of mine, what happens when we pray the Rosary, saying, "When you pray Holy Mary Mother of God, pray for us sinners now....., the Blessed Mother comes instantly to your side to pray with you. And she does not come alone. She brings angels with her. And not just one or two for she is the Queen of Angels, so choirs of angels come with her. And she and Jesus are joined at the heart and cannot be separated so shebrings Jesus with her. And Jesus cannot be separated from the Trinity so He brings the Father and the Holy Spirit with Him.

And where the Holy Trinity is all of creation is and you are surrounded by such beauty and light as you cannot imagine in this life. Your Mother comes as Our Lady of Grace with her hands out-stretched. Rays of light emit from her hands piercing your body, healing you and filling you with graces.

This is your inheritance which was poured out from the heart of Jesus on the Cross, when the centurion pierced His Heart with the spear, into the only pure vessel ready to receive such graces at that time,Your Mother.

Now as you pray the Rosary, or even just recite one Hail Mary, you receive your portion of these graces."He also said at this time, "Anyone who goes to Mary and prays the Rosary cannot be touched by Satan." Is it any wonder that anyone who prays the Rosary from the heart is so blessed and protected and powerful in their prayers for others?"
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Ember Days

Ember Days are set aside to pray and/or offer thanksgiving for a good harvest and God's blessings. If you are in good health, please at least fast during these three days and pray the additional prayers. Remember the words from the Gospel: "Unless you do penance, you shall likewise perish" (Luke 13:5)

From New Advent:

Ember days (corruption from Lat. Quatuor Tempora, four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (1073-1085) for the Wednesday, Friday, and Saturday after 13 December (S. Lucia), after Ash Wednesday, after Whitsunday, and after 14 September (Exaltation of the Cross). The purpose of their introduction, besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. The immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture, and their native gods belonged to the same class.

At the beginning of the time for seeding and harvesting religious ceremonies were performed to implore the help of their deities: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding; hence their feriae sementivae, feriae messis, and feri vindimiales. The Church, when converting heathen nations, has always tried to sanctify any practices which could be utilized for a good purpose. At first the Church in Rome had fasts in June, September, and December; the exact days were not fixed but were announced by the priests. The "Liber Pontificalis" ascribes to Pope Callistus (217-222) a law ordering: the fast, but probably it is older. Leo the Great (440-461) considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (492-496) speaks of all four. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week--these were formerly given only at Easter.

Before Gelasius the ember days were known only in Rome, but after his time their observance spread. They were brought into England by St. Augustine; into Gaul and Germany by the Carlovingians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.

From Catholic Culture:

Since man is both a spiritual and physical being, the Church provides for the needs of man in his everyday life. The Church's liturgy and feasts in many areas reflect the four seasons of the year (spring, summer, fall and winter). The months of August, September, October and November are part of the harvest season, and as Christians we recall God's constant protection over his people and give thanksgiving for the year's harvest.

The September Ember Days were particularly focused on the end of the harvest season and thanksgiving to God for the season. Ember Days were three days (Wednesday, Friday and Saturday) set aside by the Church for prayer, fasting and almsgiving at the beginning of each of the four seasons of the year. The ember days fell after December 13, the feast of St. Lucy (winter), after the First Sunday of Lent (spring), after Pentecost Sunday (summer), and after September 14 , the feast of the Exaltation of the Holy Cross (fall). These weeks are known as the quattor tempora, the "four seasons."

Since the late 5th century, the Ember Days were also the preferred dates for ordination of priests. So during these times the Church had a threefold focus: (1) sanctifying each new season by turning to God through prayer, fasting and almsgiving; (2) giving thanks to God for the various harvests of each season; and (3) praying for the newly ordained and for future vocations to the priesthood and religious life.
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St. John Chrysostom


Double (1954 Calendar): January 27
Memorial (1969 Calendar): September 13

St. John Chrysostom (c. 347 - 407), called the Greatest of the Greek Fathers and the Golden-Mouth Saint, is not only venerated in Roman Catholicism but also in the Orthodox churches.

In c. 347 AD, St. John Chrysostom was born in Antioch. St. John's father died soon after John's birth, so St. John was raised by his pious mother, Anthusa. St. John became a monk as well as a priest and a preacher for a dozen years in Syria. He developed a stomach ailment there that remained with him for the rest of his life. At first, though, as a monk, he lived as a hermit studying under Hesychius.

It was because of his sermons that he earned the title "Chrysostom" meaning "golden mouth". St. John was made bishop of Constantinople in 398 AD. As bishop, he criticized the rich for not sharing their wealth, fought to reform the clergy, prevented the sale of ecclesiastical offices, called for fidelity in marriage, and encouraged practices of justice and charity. Because of his work to force the rich to help the poor, he was exiled from his diocese twice. He was banished to Pythius and died on the way in 407 AD. As he was traveling to Pythius, exhausted and dying, his final words were "Glory to God for all things."

He is a Doctor of the Church. The body of St. John Chrysostom is in St. Peter's Basilica in Rome. He is also the patron saint of Constantinople, epilepsy, orators, and preachers.

His Writings To Read Today:
Prayer:

O God, Who didst give blessed John to Thy people as a minister of eternal salvation: grant, we bessech Thee, that we, who have had him for our teacher on earth, may deserve to have him for our advocate in heaven. Through our Lord.

Prayer Source: 1962 Roman Catholic Daily Missal
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Tuesday, September 12, 2006
Pope Benedict XVI at Ecumenical Vespers Service

Image Source: REUTERS/KNA-Bild/Wolfgang Radtke/Pool

Today, the Holy Father, Pope Benedict XVI, ended another day in Germany by attending an ecumenical Vespers service. I hope and pray that there will one day be reunion with protestants and the Orthodox Community. However, I do not EVER want us to have to abandon the smallest of our beliefs to achieve such a thing. The others, I pray, will simply just return to the truth faith and stop believing in heretical ideas. All of us have common ground in our beliefs, but some groups like protestants also believe in heretical ideas like sola-scriptura, sola-fide, consubstantiation, etc.
From Catholic News Agency:

At the conclusion of his fourth day in Bavaria, Pope Benedict XVI prayed with members of Germany’s Orthodox and Protestant community. Leading a Vesper service at Regensburg’s Cathedral, the Pontiff told those gathered that they must not loose track of what is central to their dialogue - their common belief in Christ - and that they should bear witness to their common faith “in such a way that it shines forth as the power of love.”

The liturgy, which was punctuated by German hymns, common to all traditions, also included traditional Orthodox chant and a response from leaders of all three Christian groups.

Pope Benedict began his reflection by welcoming the religious leaders and noting that at the heart of the liturgy is the praying of the Psalms, which connects the Christian church with Jewish believers as well.

Benedict next noted the ongoing dialogue between the Catholic and Orthodox Churches, especially the conversations which are taking place in Germany itself. “I hope and pray that these discussions will be fruitful and that the communion with the living God which unites us, like our own communion in the faith transmitted by the Apostles, will grow in depth and maturity towards that full unity.”

“’So that the world may believe,’” the Pope emphasized, “we must become one: the seriousness of this commitment must spur on our dialogue.”

The Pope then turned to welcome “the various traditions stemming from the Reformation.” While he noted the particular work being done in the attempt to reach a consensus on justification, the Pope also pointed to a problem arising in society at large. “Our modern consciousness, in general, is no longer aware of the fact that we stand as debtors before God and that sin is a reality which can be overcome only by God’s initiative. Behind this weakening of the theme of justification and of the forgiveness of sins is ultimately a weakening of our relation with God. In this sense, our first task will perhaps be to rediscover in a new way the living God present in our lives.”

Turning to the liturgy’s reading from the Gospel of St. John, the Pope noted that what ultimately sets Christians apart is the belief that “Jesus is the Son of God who has come in the flesh.” This, he said, must be the starting point of any dialogue. “In this common confession, and in this common task, there is no division between us. And we pray that this shared foundation will grow ever stronger.”

From this starting point, Benedict continued, we must become witnesses. And not just empty witnesses, but witnesses in love. As the reading points out, he concluded, “’We know and believe the love God has for us’. Yes, man can believe in love. Let us bear witness to our faith in such a way that it shines forth as the power of love, ‘so that the world may believe (Jn 17:21).’”
Image Source: AP Photo/Thomas Kienzle

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"On the Last Judgment" by St. John Vianney

Our catechism tells us, my children, that all men will undergo a particular judgment on the day of their death. No sooner shall we have breathed our last sigh than our soul, without leaving the place where it has expired, will be presented before the tribunal of God. Wherever we may die, God is there to exercise His justice. The good God, my children, has measured out our years, and of those years that He has resolved to leave us on this earth, He has marked out one which shall be our last; one day which we shall not see succeeded by other days; one hour after which there will be for us no more time. What distance is there between that moment and this -the space of an instant. Life, my children, is a smoke, a light vapour; it disappears more quickly than a bird that darts through the air, or a ship that sails on the sea, and leaves no trace of its course!
When shall we die? Alas! will it be in a year, in a month? Perhaps tomorrow, perhaps today!

May not that happen to us which happens to so many others? It may be that at a moment when you are thinking of nothing but amusing yourself, you may be summoned to the judgment of God, like the impious Baltassar. What will then be the astonishment of that soul entering on its eternity? Surprised, bewildered, separated thenceforth from its relations and friends, and, as it were, surrounded with Divine light, it will find in its Creator no longer a merciful Father, but an inflexible Judge. Imagine to yourselves, my children, a soul at its departure from this life. It is going to appear before the tribunal of its Judge, alone with God; there is Heaven on one side, Hell on the other. What object presents itself before it? The picture of its whole life! All its thoughts, all its words, all its actions, are examined.

This examination will be terrible, my children, because nothing is hidden from God. His infinite wisdom knows our most inmost thoughts; it penetrates to the bottom of our hearts, and lays open their innermost folds. In vain sinners avoid the light of day that they may sin more freely; they spare themselves a little sham in the eyes of men, but it will be of no advantage to them at the day of judgment; God will make light the darkness under cover of which they thought to sin with impunity. The Holy Ghost, my children, says that we shall be examined on our words, our thoughts, our actions; we shall be examined even on the good we ought to have done, and have not done, on the sins of others of which we have been the cause. Alas! so many thoughts to which we abandon ourselves -- to which the mind gives itself up; how many in one day! in a week! in a month! in a year! How many in the whole course of our life! Not one of this infinite number will escape the knowledge of our Judge.

The proud man must give an account of all his thoughts of presumption, of vanity, of ambition; the impure of all his evil thoughts, and of the criminal desires with which he has fed his imagination. Those young people who are incessantly occupied with their dress, who are seeking to please, to distinguish themselves, to attract attention and praise, and who dare not make themselves known in the tribunal of Penance, will they be able still to hide themselves at the day of the judgment of God? No, no! They will appear there such as they have been during their life, before Him who makes known all that is most secret in the heart of man.

We shall give an account, my children, of our oaths, of our imprecations, of our curses. God hears our slanders, our calumnies, our free conversations, our worldly and licentious songs; He hears also the discourse of the impious. This is not all, my children; God will also examine our actions. He will bring to light all our unfaithfulness in His service, our forgetfulness of His Commandments, our transgression of His law, the profanation of His churches, the attachment to the world, the ill-regulated love of pleasure and of the perishable goods of earth. All, my children, will be unveiled; those thefts, that injustice, that usury, that intemperance, that anger, those disputes, that tyranny, that revenge, those criminal liberties, those abominations that cannot be named without blushes...

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Prayer for Faith in God's Truths



MERCIFUL Lord, hear my prayer.
May I who have received Your gift of faith
share forever in the new life of Christ.
May the continuing work of our Redeemer
bring me eternal joy.
You have freed us from the darkness
of error and sin.
Help me to believe in Your truths faithfully.
Grant that everything I do
be led by the knowledge of Your truth.
May the Eucharist give me Your grace
and bring me to a new life in You.
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Words of Inspiration: September 12, 2006

St. Padre Pio:

"Be cheerful. Jesus will take care of everything. Let us pay no attention to people who do not know what they are saying. Let us trust in Jesus and our heavenly Mother; and everything will work out well."
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Monday, September 11, 2006
Pope Benedict XVI visits Altotting and Markt am Inn

Visits Church of St. Oswald. Source: AP Photo/Giancarlo Giuliani, Pool

Today the Holy Father, Pope Benedict XVI, continued his journey through his native homeland of Bavaria, Germany. He visited the town of Altotting and his birthplace of Marktl am Inn along with the parish church of St. Oswald. In Altotting, the Holy Father celebrated Mass with approximately 70,000 pilgrims. He also took part in Marian vespers with religious and seminarians of Bavaria in the Basilica of St. Ann.

Here is part of his homily from the Marian Vespers:
To be with Christ -- how does this come about? Well, the first and most important thing for the priest is his daily Mass, always celebrated with deep interior participation. If we celebrate Mass truly as men of prayer, if we unite our words and our activities to the Word that precedes us and let them be shaped by the Eucharistic celebration, if in Communion we let ourselves truly be embraced by him and receive him -- then we are being with him.

The Liturgy of the Hours is another fundamental way of being with Christ: Here we pray as people conscious of our need to speak with God, while lifting up all those others who have neither the time nor the ability to pray in this way.

If our Eucharistic celebration and the Liturgy of the Hours are to remain meaningful, we need to devote ourselves constantly anew to the spiritual reading of sacred Scripture; not only to be able to decipher and explain words from the distant past, but to discover the word that the Lord is speaking to me, personally, here and now. Only in this way will we be capable of bringing the inspired Word to others as a contemporary and living Word of God.

Eucharistic adoration is an essential way of being with the Lord. Thanks to Bishop Schraml, Altoetting now has a new treasury. Where once the treasures of the past were kept, precious historical and religious items, there is now a place for the Church's true treasure: the permanent presence of the Lord in the Blessed Sacrament.

In one of his parables the Lord speaks of a treasure hidden in the field; the man who finds it sells all he has in order to buy that field, because the hidden treasure is more valuable than anything else. The hidden treasure, the good greater than any other good, is the Kingdom of God -- it is Jesus himself, the Kingdom in person.

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Here is his complete homily from Mass in Altotting:
Dear Brothers and Sisters!

In today's First Reading, Responsorial Psalm and Gospel, three times and in three different ways, we see Mary, the Mother of the Lord, as a woman of prayer. In the Book of Acts we find her in the midst of the community of the apostles gathered in the Upper Room, praying that the Lord, now ascended to the Father, will fulfill his promise: Within a few days you will be baptized with the Holy Spirit (1:5).

Mary leads the nascent Church in prayer; she is, as it were in person, the Church at prayer. And thus, along with the great community of the saints and at their center, she stands even today before God interceding for us, asking her Son to send his Spirit once more upon the Church and to renew the face of the earth.

Our response to this reading is to sing with Mary the great hymn of praise which she raises after Elizabeth calls her blessed because of her faith. It is a prayer of thanksgiving, of joy in God, of blessing for his mighty works. The tenor of this hymn is clear from its very first words: My soul magnifies -- makes great -- the Lord. Making the Lord great means giving him a place in the world, in our lives, and letting him enter into our time and our activity: Ultimately this is the essence of true prayer. Where God is made great, men and women are not made small: There too men and women become great and the world is filled with light.

In the Gospel passage, Mary makes a request of her Son on behalf of some friends in need. At first sight, this could appear to be an entirely human conversation between a Mother and her Son and it is indeed a dialogue rich in humanity. Yet Mary does not speak to Jesus as if he were a mere man on whose ability and helpfulness she can count. She entrusts a human need to his power -- to a power which is more than skill and human ability.

In this dialogue with Jesus, we actually see her as a Mother who asks, one who intercedes. As we listen to this Gospel passage, it is worth going a little deeper, not only to understand Jesus and Mary better, but also to learn from Mary the right way to pray. Mary does not really ask something of Jesus: She simply says to him: They have no wine (John 2:3).

Weddings in the Holy Land were celebrated for a whole week; the entire town took part, and consequently much wine was consumed. Now the wedding couple find themselves in trouble, and Mary simply says this to Jesus. She doesn't tell Jesus what to do. She doesn't ask for anything in particular, and she certainly doesn't ask him to perform a miracle to make wine. She simply hands the matter over to Jesus and leaves him to decide what to do.

In the straightforward words of the Mother of Jesus, then, we can see two things: on the one hand her affectionate concern for people, that maternal affection which makes her aware of the problems of others. We see her heartfelt goodness and her willingness to help. This is the Mother that generations of people have come here to Altoetting to visit. To her we entrust our cares, our needs and our troubles. Her maternal readiness to help, in which we trust, appears here for the first time in the holy Scriptures.

But in addition to this first aspect, with which we are all familiar, there is another, which we could easily overlook: Mary leaves everything to the Lord's judgment. At Nazareth she gave over her will, immersing it in the will of God: Here am I, the servant of the Lord; let it be with me according to your word (Luke 1:38). And this continues to be her fundamental attitude.

This is how she teaches us to pray: not by seeking to affirm our own will and our own desires before God, but by letting him decide what he wants to do. From Mary we learn graciousness and readiness to help, but we also learn humility and generosity in accepting God's will, in the confident conviction that whatever he says in response will be best for us.

If all this helps us to understand Mary's attitude and her words, we still find it hard to understand Jesus' answer. In the first place, we don't like the way he addresses her: Woman. Why doesn't he say: Mother? But this title really expresses Mary's place in salvation history. It points to the future, to the hour of the crucifixion, when Jesus will say to her: Woman, behold your son -- Son, behold your mother (cf. John 19:26-27). It anticipates the hour when he will make the woman, his Mother, the Mother of all his disciples.

On the other hand, the title Woman recalls the account of the creation of Eve: Adam, surrounded by creation in all its magnificence, experiences loneliness as a human being. Then Eve is created, and in her Adam finds the companion whom he longed for; and he gives her the name woman. In the Gospel of John, then, Mary represents the new, the definitive woman, the companion of the Redeemer, our Mother: The name, which seemed so lacking in affection, actually expresses the grandeur of Mary's mission.

Yet we like even less the other part of Jesus' answer to Mary at Cana: Woman, what have I to do with you? My hour has not yet come (John 2:4). We want to object: You have a lot to do with her! It was Mary who gave you flesh and blood, who gave you your body, and not only your body: With the yes which rose from the depths of her heart she bore you in her womb and with a mother's love she gave you life and introduced you to the community of the people of Israel.

If this is our response to Jesus, then we are already well along the way toward understanding his answer. Because all this should remind us that in holy Scripture we find a parallelism between Mary's dialogue with the Archangel Gabriel, where she says: Let it be with me according to your word (Luke 1:38), and the passage of the Letter to the Hebrews which cites the words of Psalm 40 about the dialogue between Father and Son -- the dialogue which results in the Incarnation. The Eternal Son says to the Father: Sacrifices and offerings you have not desired, but a body you have prepared for me. ... See, I have come to do your will, O God (Hebrews 10:5-7; cf. Psalm 40:6-8).

The yes of the Son: I have come to do your will, and the yes of Mary: Let it be with me according to your word -- this double yes becomes a single yes, and thus the Word becomes flesh in Mary. In this double yes the obedience of the Son is embodied, and Mary gives him that body. Woman, what have I to do with you? Ultimately, what each has to do with the other is found in this double yes which resulted in the Incarnation.

It is to this point of profound unity that the Lord is referring. Here, in this common yes to the will of the Father, an answer is found. We too need to progress toward this point; and there we will find the answer to our questions.

If we take this as our starting point, we can also understand the second part of Jesus' answer: My hour has not yet come. Jesus never acts completely alone, and never for the sake of pleasing others. The Father is always the starting point of his actions, and this is what unites him to Mary, because she wished to make her request in this same unity of will with the Father.

And so, surprisingly, after hearing Jesus' answer, which apparently refuses her request, she can simply say to the servants: Do whatever he tells you (John 2:5). Jesus is not a wonder-worker, he does not play games with his power in what is, after all, a private affair. He gives a sign, in which he proclaims his hour, the hour of the wedding feast, the hour of union between God and man.

He does not merely make wine, but transforms the human wedding feast into an image of the divine wedding feast, to which the Father invites us through the Son and in which he gives us every good thing. The wedding feast becomes an image of the Cross, where God showed his love to the end, giving himself in his Son in flesh and blood -- in the Son who instituted the sacrament in which he gives himself to us for all time. Thus a human problem is solved in a way that is truly divine and the initial request is superabundantly granted. Jesus' hour has not yet arrived, but in the sign of the water changed into wine, in the sign of the festive gift, he even now anticipates that hour.

Jesus' definitive hour will be his return at the end of time. Yet he continually anticipates this hour in the Eucharist, in which, even now, he always comes to us. And he does this ever anew through the intercession of his Mother, through the intercession of the Church, which cries out to him in the Eucharistic prayers: Come, Lord Jesus!

In the Canon of the Mass, the Church constantly prays for this hour to be anticipated, asking that he may come even now and be given to us. And so we want to let ourselves be guided by Mary, by the Mother of Graces of Altoetting, by the Mother of all the faithful, toward the hour of Jesus.

Let us ask him for the gift of a deeper knowledge and understanding of him. And may our reception of him not be reduced to the moment of communion alone. Jesus remains present in the sacred Host and he awaits us constantly. Here in Altoetting, the adoration of the Lord in the Eucharist has found a new location in the old treasury. Mary and Jesus go together.

Through Mary we want to continue our converse with the Lord and to learn how to receive him better. Holy Mother of God, pray for us, just as at Cana you prayed for the bride and the bridegroom! Guide us toward Jesus -- ever anew! Amen!

[Translation of German original issued by the Holy See; adapted]

© Copyright 2006 -- Libreria Editrice Vaticana
Photos:
Georg Ratzinger is present; Source: AP Photo/Michaela Rehle, Pool

Celebrates Mass in the Basilica in Altotting; Source: AP Photo/Michaela Rehle, pool
Celebrates Mass in Altotting; Source: AP Photo/Maurizio Brambatti, Pool

Nuns pray at Mass in Altotting; Source: REUTERS/Michaela Rehle (GERMANY)

Greeted in Marktl am Inn; Source: AFP/Joe Klamar

Prays in Church of St. Oswald; Source: AP Photo/Giancarlo Giuliani, Pool

Stands before the font he was baptized from in the Church of St. Oswald;

Source: REUTERS/Andreas Gebert /POOL (GERMANY)
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