The final presentation was given by Archbishop Fisichella, who returned to the
words of the Holy Father. “'Those who believe, see'. This expression
… encapsulates the teaching of Pope Francis in this, his first
encyclical. It is a text
situated on the horizon created by the binomial 'light' and 'love'. It teaches
a path the Pope proposes to the Church in order that she might recover her
mission in today's world. … Presenting faith, the encyclical invites us
to return our
attention to the basis of the Church and of every believer. This is the
mystery of the incarnation of
Subject: VISnews130705
From: Vatican Information Service - Eng - txt
the Son of God who, through his death and resurrection, revealed to us the
fullness and depth of His love. … beginning from the assumption that
faith is born of love, the knowledge of faith and the knowledge of love are
linked as an inseparable pair in which love, however, assumes a role of
undisputed primacy. The “light of faith” is brought into the
“light of
love”.
Archbishop Fisichella commented that “Lumen Fidei” is published in
the middle of the Year of Faith, and that it was signed on 29 June, the feast
of the Apostles Peter and Paul, first witnesses to the faith of the Church of
Rome, where
Peter's Successor is called to confirm all brothers in the unity of faith. He
stated that Benedict XVI was frequently asked to write an encyclical on faith,
so as to conclude the triad he had begun with “Deus caritas est”
on love, and
“Spe salvi” on hope. The Pope was not convinced that he was able
to take on this further task”, explained the archbishop. &
dquo;Nonetheless, this insistence eventually prevailed, and Benedict XVI
decided that he would write the
encyclical to offer it at the end of the Year of Faith. However, history took
a different turn and this encyclical is now offered to us today by Pope
Francis ... as a 'programme' for how to continue to live this Year of Faith
which has seen the Chur
ch
involved in many highly formative experiences”.
He added, “It must be said without hesitation while 'Lumen Fidei'
resumes some of the intuition and themes typical of the ministry of Benedict
XVI, it is fully Pope Francesco's text. Here we encounter his style …
the immediacy of his
expressions, the rich images he uses and the peculiarity of his use of
quotations from ancient and modern authors, make this text a true introduction
to his teaching. … For example, a close reading of these pages
immediately reveals a strong
recurrence of the three verbs that Pope Francesco used in his first homily to
the Cardinals on the day following his election: proceed, build, confess. In a
certain sense it may be said that this encyclical is structured on the basis
of these three
verbs and clarifies their meaning”.
In “Lumen Fidei” the Pope does not forget this year's two key
dates: the fiftieth anniversary of the opening of the Second Vatican Council
and the twentieth anniversary of the publication of the Catechism of the
Catholic Church. “With
regard to the first event, Pope Francis confirms that it was a 'Council on
faith', with the aim of placing at the centre of the life of the Church the
primacy of God and the need to restate this today, in different cultures and
societies, in a
comprehensible and credible way. With regard to the Catechism, the encyclical
reiterates its validity as a tool by which the Church carries out its task of
transmitting faith with the living memory of the proclamation of Jesus Christ.
It is also worth
noting that in this context Pope Francis underlines the great value of the
Profession of the Faith, the Creed … which allows faith to be
experienced as living and effective in the lives of those who believe, who
frequently experience
an
unjustified illiteracy regarding matters of faith. In these pages, the
profound value of the Creed is reiterated, not only to recall the synthesis of
the faith but above all to make clear the necessary commitment to change one's
life … those who
believe, in summary, are called to live responsibly in the world”.
“'Lumen Fidei'”; he concluded, is an encyclical with a strong
pastoral connotation. … Pope Francesco, with his pastor's sensibility,
manages to translate many questions of a strictly theological character into
themes that can assist
in reflection and catechesis. … No-one should be afraid to look to
great ideals and to pursue them. Faith and love are the first to be proposed.
In a period of cultural weakness such as the present age, this invitation is a
provocation and a
challenge to which we cannot remain indifferent”.
___________________________________________________________
NEW MONUMENT TO ARCHANGEL MICHAEL IN THE VATICAN
Vatican City, 5 July 2013 (VIS) – This morning in the Vatican Gardens,
in the palace of the Governorate, a new monument to St. Michael Archangel by
the artist Giuseppe Antonio Lomuscio was inaugurated in the presence of the
Holy Father Francis,
and Vatican City State was consecrated to Sts. Joseph and Michael Archangel.
Among those present was the Pope Emeritus Benedict XVI, specially invited by
Pope Francis, and greeted with great affection by the assistants and staff of
the Governorate. The
two pontiffs remained united throughout the ceremony and sat together in front
of the monument.
After brief greetings from Cardinal Giuseppe Bertello, president of the
Governorate, and an address from Cardinal Giovanni Lajolo, president emeritus
of the Governorate, the Holy Father spoke.
“In the Vatican Gardens there are many works of art, joined today by
this one which however takes a position of particular importance, both for its
location and for the meaning it expresses. Indeed, it is not merely a
celebratory work, but rather
an invitation to reflection and prayer, which fits well into this Year of
Faith. Michael, which means 'Who is like God?', is the example of God's
primacy, of his transcendence and power. Michael fights to re-establish divine
justice; he defends the
People of God from enemies and above all from the greatest enemy of all, the
devil. And St. Michael is victorious because God acts in him. This sculpture
reminds us that evil is vanquished … On our path and in the trials of
life we are not alone,
we are accompanied and sustained by the Angels of God who offer, so to say,
their wings to help us to overcome many dangers, to be able to fly high
compared to those aspects of life that may burden us or drag us down. We
consecrate Va
tican
City State to St. Michael Archangel, asking him to defend us against evil and
to banish it ... and to St. Joseph, Jesus' guardian, the guardian of the Holy
Family, whose presence strengthens us and gives us the courage to make space
for God in our lives
in order that good may always vanquish evil”.
The Pope then recited the prayers for consecration, for St. Joseph and St.
Michael Archangel, sprinkled holy water on the new monument, and finally
imparted his blessing upon those present.
___________________________________________________________
PROMULGATION OF DECREES BY CONGREGATION FOR CAUSES OF SAINTS
Vatican City, 5 July 2013 (VIS) – This morning the Holy Father received
in audience Cardinal Angelo Amato, S.D.B., prefect of the Congregation for the
Causes of Saints, and authorized the promulgation of decrees concerning the
following causes:
MIRACLES, attributable to the intercession of:
- Blessed John Paul II, Polish (ne Karol Josef Wojtyla), Supreme Pontiff,
(1920-2005);
- Venerable Servant of God Alvaro del Portillo y Diez de Sollano, Spanish,
bishop and prelate of the personal prelature of Santa Cruz and Opus Dei,
(1914-1994);
- Venerable Servant of God Esperanza de Jesus (nee Maria Josefa Alhama
Valera), Spanish, foundress of the Congregations of the Handmaids of Merciful
Love and the Sons of Merciful Love, (1893-1983).
MARTYRDOM
- Servant of God Jose Guardiet y Pujol, Spanish, diocesan priest; born in 1879
and killed in hatred of the faith in Spain on 3 August 1936;
- Servant of God Mauricio Iniguez de Heredia, Spanish, and 23 companions from
the Order of Hospitallers of St John of God, killed in hatred of the faith in
Spain between 1936 and 1937;
- Servant of God Fortunato Velasco Tobar, Spanish, and 13 companions from the
Congregation of the Mission, killed in hatred of the faith in Spain between
1934 and 1936;
- Servant of God Maria Asuncion (nee Juliana Gonzalez Trujillano) and 2
companions, Spanish, professed nuns of the Congregation of Franciscan
Missionaries of the Divine Motherhood, killed in hatred of the faith in Spain
in 1936.
HEROIC VIRTUES
- Servant of God Nicola D'Onofrio, Italian, professed priest of the Order of
the Clerks Regular Ministers to the Sick (Camillians), (1943-1964);
- Servant of God Bernard Philippe, French (ne Jean Fromental Cayroche),
professed monk of the Institute of Christian Schools, founder of the Hermanas
Guadalupanas de La Salle, (1895-1978);
- Servant of God Maria Isabel da Santissima Trinidade, Portuguese, (nee Maria
Isabel Picao Caldeira viuda de Carneiro), foundress of the Congregation of
Conceptionist Nuns, (1889-1962).
- Servant of God Maria del Carmen Rendiles Martinez, Venezuelan, foundress of
the Servants of Jesus, Venezuala, (1903-1977);
- Servant of God Giuseppe Lazzati, Italian, consecrated layperson, (1909-1986).
Finally, the Holy Father approved the votes in favour the canonisation of
Blessed John XXIII (Angelo Giuseppe Roncalli) from the Ordinary Session of the
Cardinal Fathers and bishops, and decided that a consistory would be convoked,
to consider also the
canonisation of Blessed John Paul II (Karol Jozef Wojtyla).
___________________________________________________________
AUDIENCES
Vatican City, 5 July 2013 (VIS) - Today, the Holy Father received in audience:
- Cardinal Ennio Antonelli, president emeritus of the Pontifical Council for
the Family.
- Cardinal Fiorenzo Angelini, president emeritus of the Pontifical Council for
Health Pastoral Care.
___________________________________________________________
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VISnews130705
VATICAN INFORMATION SERVICE YEAR XXII - N° 143 DATE 05-07-2013
Summary: - SUMMARY OF THE ENCYCLICAL
“LUMEN FIDEI” -
PRESENTATION OF THE ENCYCLICAL “LUMEN FIDEI”: FAITH IS AN
EXPERIENCE OF COMMUNION AND SOLIDARITY - NEW MONUMENT TO ARCHANGEL
MICHAEL IN THE VATICAN - PROMULGATION OF DECREES BY CONGREGATION FOR
CAUSES OF SAINTS -
AUDIENCES
Vatican City, 5 July 2013 (VIS) – Published below is a broad summary
of Pope Francis' first encyclical, “Lumen Fidei”, published today,
5 July 2013 and signed on 29 June of the same year.
Lumen fidei – The light of faith (LF) is the first Encyclical signed
by Pope Francis. Divided into four chapters, plus an introduction and a
conclusion, the Pontiff explains that the Letter supplements Benedict
XVI’s Encyclicals on
charity and hope, and takes up the “fine work” carried out by the
Pope Emeritus, who had already “almost completed” the Encyclical
on faith. The Holy Father has now added “further contributions” to
this existing
“first draft”.
The introduction (nos. 1-7) of LF illustrates the motivations at the basis
of the document: firstly, it reiterates the characteristics of light typical
of faith, able to illuminate all man’s existence, to assist him in
distinguishing good from
evil, especially in this modern age in which belief is opposed to searching
and faith is regarded as an illusion, a leap into the void that impedes
man’s freedom. Secondly, LF – precisely in this Year of Faith, 50
years following the Second
Vatican Council, a “Council on faith” – seeks to
reinvigorate the perception of the breadth of the horizons faith opens so that
it might be confessed in unity and integrity. Indeed, faith is not a condition
to be taken for granted, but
rather a gift from God, to be nurtured and reinforced. “Who believes,
sees”, the Pope writes, since the light of faith comes from God and is
able to illuminate all aspects of man’s existence: it proceeds from the
past, from the memory of Jesus’ life, but also comes from the future as
it opens up vast horizons.
Chapter One (nos. 8-22): We have believed in love (1 John 4: 16). Referring
to the biblical figure of Abraham, in this chapter faith is explained as
“listening” to the word of God, the “call” to come out
from the isolated self
in order to open oneself to a new life and the “promise” of the
future, which makes possible the continuity of our path through time, linked
so closely to hope. Faith also has a connotation of “paternity”,
because the God who
calls us is not a stranger, but is God the Father, the wellspring of the
goodness that is at the origin of and sustains everything. In the history of
Israel, faith is opposed to idolatry, which man is broken down in the
multiplicity of his desires and
“his life story disintegrates into a myriad of unconnected
instants”, denying him the time to await the fulfilment of the promise.
On the contrary, faith is trust in God’s merciful love, which always
welcomes and
forgives, and which straightens “the crooked lines of our
istory”; it is the willingness to allow oneself to be transformed anew
by “God’s free gift, which calls for humility and the courage to
trust and to entrust; it enables
us to see the luminous path leading to the encounter of God and humanity, the
history of salvation” (no. 14). And herein lies the &ldquo
paradox” of faith: constantly turning to the Lord gives humanity
stability, liberating us from idols.
LF then turns to the figure of Jesus, the mediator who opens to us to a
truth greater than ourselves, the manifestation of God’s love that is
the foundation of faith: “in contemplating Jesus’ death …
faith grows
stronger”, as in this He reveals His unshakeable love for mankind. His
resurrection renders Christ a “trustworthy witness”,
“deserving of faith”, through Whom God works truly throughout
history, determining its final
destiny. But there is a “decisive aspect” of faith in Jesus:
“participation in His way of seeing”. Faith, indeed, looks not
only to Jesus but also from Jesus’ point of view, with His eyes. The
Pope uses an analogy to
explain that, just as how in our daily lives we place our trust in
“others who know better than we do” – the architect, the
pharmacist, the lawyer – also for faith we need someone who is reliable
and expert “where God is
concerned” and Jesus is “the one who makes God known to us”.
Therefore, we believe Jesus when we accept his Word, and we believe in Jesus
when we welcome Him in our life and entrust ourselves to Him. Indeed, his
incarnation ensures
that faith does not separate us from reality, but rather helps us to grasp its
deepest meaning. Thanks to faith, man saves himself, as he opens himself to a
Love that precedes and transforms him from within. And this is the true action
of the Holy
Spirit: “The Christian can see with the eyes of Jesus and share in His
mind, His filial disposition, because he or she shares in his love, which is
the Spirit” (no.21). Without the presence of the Spirit it is impossible
to confess the Lord.
Therefore “the life of the believer becomes an ecclesial e
istence”, since faith is confessed within the body of the Church, as the
“concrete communion of believers”. Christians are &l
quo;one” without losing
their
individuality and in the service of others they come into their own. Thus,
“faith is not a private matter, a completely individualistic notion or a
personal opinion”, but rather “it comes from hearing, and is meant
to find expression
in words and to be proclaimed”.
Chapter Two (nos. 23-36): Unless you believe, you will not understand (Is
7:9). The Pope shows the close link between faith and truth, the reliable
truth of God, His faithful presence throughout history. “Faith without
truth does not
save”, writes the Pope; “It remains a beautiful story, the
projection of our deep yearning for happiness”. And nowadays, given
“the crisis of truth in our age”, it is more necessary than ever
before to recall this link, as
contemporary culture tends to accept only the truth of technology, what man
manages to build and measure through science, truth that “works”,
or rather the single truths valid only for the individual and not in the
service of the common
good. Today we regard with suspicion the “Truth itself, the truth which
would comprehensively explain our life as individuals and in society”,
as it is erroneously associated with the truths claimed by twentieth-century
forms of
totalitarianism. However, this leads to a “massive amnesia in our
contemporary world” which – to the advantage of relativism and in
fear of fanaticism – forgets this question of truth, of the origin of
all – the question of
God. LF then underlines the link between faith and love, understood not as
“an ephemeral emotion”, but as God’s great love which
transforms us within and grants us new eyes with which we may see reality. If,
therefore, faith is linked
to truth and love, then “love and truth are inseparable”, because
only true love withstands the test of time and becomes the source of
knowledge. And since the knowledge of faith is born of God’s faithful
love, “truth and
fidelity go together”. The truth that discloses faith is a truth centred
on the encounter with Christ incarnate, Who, coming among us, has touched us
and granted us His grace, transforming our hearts.
At this point, the Pope begins a broad reflection on the “dialogue
between faith and reason”, on the truth in today’s world, in which
it is often reduced to a “subjective authenticity”, as common
truth inspires fear, and
is often identified with the intransigent demands of totalitarianism. Instead,
if the truth is that of God’s love, then it is not imposed violently and
does not crush the individual. Therefore, faith is not intransigent, and the
believer is not
arrogant. On the contrary, faith renders the believer humble and leads to
co-existence with and respect for others. From this, it follows that faith
lead to dialogue in all fields: in that of science, as it reawakens the
critical sense and broadens the
horizons of reason, inviting us to behold Creation with wonder; in the
interreligious context, in which Christianity offers its own contribution; in
dialogue with non-believers who ceaselessly search, who “strive to act
as if
God existed”, because “God is light and can be find also by those
who seek him with a sincere heart”. “Anyone who sets off on the
path of doing good to others is already drawing near to God”, the Pope
emphasizes. Finally,
LF speaks about theology and confirms that it is impossible without faith,
since God is not a simple “object” but rather the Subject who
makes Himself known. Theology is participation in the knowledge that God has
of Himself; as a
consequence theology must be placed at the service of Christian faith and the
ecclesial Magisterium is not a limit to theological freedom, but rather one of
its constitutive elements as it ensures contact with its original source, the
Word of Christ.
Chapter Three (nos. 37- 49): I delivered to you what I also received (1 Cor
15:3). This chapter focuses entirely on the importance of evangelization: he
who has opened himself to God’s love cannot keep this gift for himself,
writes the Pope.
The light of Jesus shines on the face of Christians and spreads in this way,
is transmitted by contact like a flame that ignites from another, and passes
from generation to generation, through the uninterrupted chain of witnesses to
the faith. This
leads to a link between faith and memory as God’s love keeps all times
united, making us Christ’s contemporaries. Furthermore, it is
“impossible to believe on our own”, because faith is not “an
individual decision”,
but rather opens “I” to “we” and always occurs
“within the community of the Church”. Therefore, “those who
believe are never alone”, as he discovers that the spaces of the self
enlarge and
generate new relations that enrich life.
There is, however, “a special means” by which faith may be
transmitted: the Sacraments, in which an “incarnate memory” is
communicated. The Pope first mentions Baptism – both of children and
adults, in the form of the
catechumenate – which reminds us that faith is not the work of an
isolated individual, an act that may be carried out alone, but instead must be
received, in ecclesial communion. “No-one baptizes himself”,
explains LF. Furthermore,
since the baptized child cannot confess the faith himself but must instead be
supported by parents and godparents, the “cooperation between Church and
family” is important. Secondly, the Encyclical refers to the Eucharist,
“precious
nourishment for faith”, an “act of remembrance, a making present
of the mystery”, which “leads from the visible world to the
invisible”, teaching us to experience the depth of reality. The Pope
then considers
the confession of the faith, the Creed, in which the believer not only
confesses faith but is involved in the truth that he confesses; prayer, Our
Father, by which the Christian learns to see through Christ’s eyes; the
Decalogue, understood not as
“a set of negative commands” but rather as “concrete
directions” to enter into dialogue with God, “to be embraced by
His mercy”, the “path of gratitude” towards the fullness of
communion with God. Finally,
the Pope underlines the there is one faith because of the “oneness of
the God who is known and confessed”, because it is directed towards the
one Lord, who grants us “a common gaze” and “is shared by
the whole Church, which
is one body and one Spirit”. Therefore, given that there is one faith
alone, it follows that is must be confessed in all its purity and integrity:
“the unity of faith is the unity of the Church”; to subtract
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