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"Chúa Giêsu muốn dùng con để làm cho Mẹ được nhận biết và yêu mến"

January 8, 2009 - Thursday after Epiphany      DAILY LITURGICAL/THEME MEDITATION: "All wondered at the gracious words which proceeded out of Jesus' mouth" UNIVERSAL CHURCH/WORLD EVENT(S): PAPAL ADDRESS TO MEMBERS OF THE DIPLOMATIC CORPS SAINT OF THE DAY Blessed Angela of Foligno  GENERAL MARIOLOGY The Mother of God The Patristic Tradition until the End of the Fourth Century A Pagan Origin for the Christian Doctrine of the Divine Maternity? DIVINE MERCY On Trust Turn with Trust to The Divine Mercy  TEACHING/TESTIMONY/CONVICTION: Pope On the Feast of Mary, Mother of God     Monthly Index

DAILY LITURGICAL MEDITATION

Thursday (1/8): "All wondered at the gracious words which proceeded out of Jesus' mouth" Scripture: Luke 4:14-22  (alternate reading: Mark 6:34-44) 14 And Jesus returned in the power of the Spirit into Galilee, and a report concerning him went out through all the surrounding country. 15 And he taught in their synagogues, being glorified by all. 16 And he came to Nazareth, where he had been brought up; and he went to the synagogue, as his custom was, on the Sabbath day. And he stood up to read; 17 and there was given to him the book of the prophet Isaiah. He opened the book and found the place where it was written, 18 "The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, 19 to proclaim the acceptable year of the Lord." 20 And he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him. 21 And he began to say to them, "Today this scripture has been fulfilled in your hearing." 22 And all spoke well of him, and wondered at the gracious words which proceeded out of his mouth; and they said, "Is not this Joseph's son?" Meditation: In Jesus we see the grace of God in action. His gracious words brought hope, joy, and favor to those who were ready to receive him. Where did Jesus began his public ministry? In his own land of Galilee where he was reared from his youth in Nazareth. His proclamation of the fulfillment of the Messianic prophecy of Isaiah brought wonder to his kin and townsfolk. Isaiah had prophesied that the Messiah would come in the power of the Holy Spirit to bring freedom to those oppressed by sin and evil (see Isaiah 61:1-2). Jesus awakened their hope in the promises of God. They, in turn, received his words favorably and wondered what would become of "Joseph's son". Their hearts were hungry for the word of life and they looked to Jesus with anticipation and wonder. Do you look to Jesus with confidence and hope in the fulfillment of all God's promises? What did Jesus come to do for us? He came to set us free from the worst tyranny possible – slavery to sin and the fear of death, and the eternal destruction of both body and soul. God's power alone can save us from emptiness and poverty of spirit, from confusion and error, and from  hopelessness and the fear of annihilation. The gospel of salvation is "good news" for us today. Do you know the joy and freedom of the gospel? "Lord Jesus, you are the fulfillment of all our hopes and dreams. Through the gift of your Holy Spirit you bring us grace, life, truth, and freedom. Fill me with the joy of the gospel and inflame my heart with love and zeal for your kingdom and your will for my life." Psalm 72:1-2, 14-17 1 Give the king thy justice, O God, and thy righteousness to the royal son! 2 May he judge thy people with righteousness, and thy poor with justice! 14 From oppression and violence he redeems their life; and precious is their blood in his sight. 15 Long may he live, may gold of Sheba be given to him! May prayer be made for him continually, and blessings invoked for him all the day! 16 May there be abundance of grain in the land; on the tops of the mountains may it wave; may its fruit be like Lebanon; and may men blossom forth from the cities like the grass of the field! 17 May his name endure for ever, his fame continue as long as the sun! May men bless themselves by him, all nations call him blessed!   RETURN TO TOP

UNIVERSAL CHURCH/WORLD EVENTS

PAPAL ADDRESS TO MEMBERS OF THE DIPLOMATIC CORPS VATICAN CITY, 8 JAN 2009 (VIS) - This morning in the Sala Regia of the Vatican, Pope Benedict pronounced his traditional annual address to members of the diplomatic corps accredited to the Holy See. He also received greetings from the ambassadors in a speech delivered by Alejandro Valladares Lanza, ambassador of Honduras and dean of the diplomatic corps.   The Holy See currently maintains diplomatic relations with 177 States, to which must be added the European Union and the Sovereign Military Order of Malta. It also has two missions of a special nature: the mission of the Russian Federation and the office of the Palestine Liberation Organisation.   At the beginning of his address, the Holy Father mentioned "all those who have suffered - whether as a result of grave natural catastrophes, particularly in Vietnam, Myanmar, China and the Philippines, in Central America and the Caribbean, and in Columbia and Brazil; or as a result of violent national or regional conflicts; or again as a result of terrorist attacks which have sown death and destruction in countries like Afghanistan, India, Pakistan and Algeria".   After highlighting how "despite so many efforts the peace we so desire still remains distant", Benedict XVI stressed the importance of "redoubling our efforts on behalf of security and development. In this regard, the Holy See wished to be among the first to sign and ratify the 'Convention on Cluster Munitions'", he said, while faced with "the signs of crisis appearing in the area of disarmament and nuclear non-proliferation, the Holy See has continued to reaffirm that peace cannot be built when military expenses divert enormous human and material resources from projects for development, especially the development of the poorest peoples".   Commenting on this year's Message for the World Day of Peace, which had as its theme "Fighting Poverty To Build Peace", the Pope pointed out that "to build peace, we need to give new hope to the poor". In this context he also mentioned the "many individuals and families hard-pressed by the difficulties and uncertainties which the current financial and economic crisis has provoked on a global scale" as well as "the food crisis and global warming, which make it even more difficult for those living in some of the poorest parts of the planet to have access to nutrition and water.   "There is", he added, "an urgent need to adopt an effective strategy to fight hunger and to promote local agricultural development, all the more so since the number of the poor is increasing even within rich countries. ... On a deeper level, bolstering the economy demands rebuilding confidence. This goal will only be reached by implementing an ethics based on the innate dignity of the human person. I know how demanding this will be, yet it is not a utopia! Today more than in the past, our future is at stake, as well as the fate of our planet and its inhabitants, especially the younger generation which is inheriting a severely compromised economic system and social fabric".   On the subject of his apostolic journeys of last year, the Holy Father referred to his address at the headquarters of the United Nations Organisation: "Sixty years after the adoption of the Universal Declaration of Human Rights, I wished to stress that this document is founded on the dignity of the human person, which in turn is based on our shared human nature, which transcends our different cultures". Visiting Lourdes, France, "I sought to emphasise that the message of conversion and love which radiates from the grotto of Massabielle remains most timely, as a constant invitation to build our own lives and the relations between the world's peoples on the foundation of authentic respect and fraternity, in the awareness that this fraternity presupposes that all men and women have a common Father, God the Creator. Moreover, a society which is 'secular' in a healthy way does not ignore the spiritual dimension and its values, since religion - and I thought it helpful to repeat this during my pastoral visit to France - is not an obstacle but rather a solid foundation for the building of a more just and free society.   "Acts of discrimination and the very grave attacks directed at thousands of Christians in this past year", he added, "show to what extent it is not merely material poverty, but also moral poverty, which damages peace. Such abuses, in fact, are rooted in moral poverty".   "Christianity is a religion of freedom and peace", said the Pope, "and it stands at the service of the true good of humanity. To our brothers and sisters who are victims of violence, especially in Iraq and in India, I renew the assurance of my paternal affection; to the civil and political authorities, I urgently request that they be actively committed to ending intolerance and acts of harassment directed against Christians, to repairing the damage which has been done, particularly to the places of worship and properties; and to encouraging by every means possible due respect for all religions, outlawing all forms of hatred and contempt. I also express my hope that, in the Western world, prejudice or hostility against Christians will not be cultivated simply because, on certain questions, their voice causes disquiet".   He encouraged the faithful not to lose heart "in the face of such adversity" because "if the trials and tribulations are painful, the constant presence of Christ is a powerful source of strength. Christ's Gospel is a saving message meant for all; that is why it cannot be confined to the private sphere, but must be proclaimed from the rooftops, to the ends of the earth".   Going on then to refer to the Israeli-Palestinian conflict, the Holy Father insisted that "military options are no solution and that violence, wherever it comes from and whatever form it takes, must be firmly condemned. I express my hope that, with the decisive commitment of the international community, the cease-fire in the Gaza strip will be re-established - an indispensable condition for restoring acceptable living conditions to the population - and that negotiations for peace will resume, with the rejection of hatred, acts of provocation and the use of arms.   "It is very important that, in view of the crucial elections which will involve many of the inhabitants of the region in coming months, leaders will emerge who can decisively carry forward this process and guide their people towards the difficult yet indispensable reconciliation. This cannot be reached without the adoption of a global approach to the problems of these countries, with respect for the legitimate aspirations and interests of all parties".   The Pope also indicated that "wholehearted support must be given to dialogue between Israel and Syria and, in Lebanon, to the current strengthening of institutions; this will be all the more effective if it is carried out in a spirit of unity. To the Iraqis, who are preparing again to take full control of their future, I offer a particular word of encouragement to turn the page and to look forward in order to rebuild without discrimination on the basis of race, ethnic group or religion. As far as Iran is concerned, tireless efforts must be made to seek a negotiated solution to the controversy concerning the nation's nuclear programme, through a mechanism capable of satisfying the legitimate demands of the country and of the international community. This would greatly favour detente in the region and in the world".   Turning his attention to Asia, the Holy Father noted that although "in certain countries acts of violence continue", and "in others the political situation remains tense, some progress has been made enabling us to look to the future with greater confidence". Such progress includes, he said, "the new negotiations for peace in Mindanao, in the Philippines, and the new direction being taken in relations between Beijing and Taipei.   "In this same context of the quest for peace, a definitive solution of the ongoing conflict in Sri Lanka would also have to be political, since the humanitarian needs of the peoples concerned must continue to receive attention. The Christian communities living in Asia are often numerically small, yet they wish to contribute in a convincing and effective way to the common good, stability and progress of their countries, as they bear witness to the primacy of God which sets up a healthy order of values and grants a freedom more powerful than acts of injustice. ... The Church, as has often been said, does not demand privileges, but the full application of the principle of religious freedom. In this perspective, it is important that, in central Asia, legislation concerning religious communities guarantee the full exercise of this fundamental right, in respect for international norms".   The Pope, who is due to visit Africa within the next few months, called upon the inhabitants of that continent "to welcome the Gospel and to live it consistently, building peace by fighting moral and material poverty. A very particular concern must be shown for children: twenty years after the adoption of the Convention on the Rights of the Child, they remain very vulnerable. Many children have the tragic experience of being refugees and displaced persons in Somalia, Darfur and the Democratic Republic of Congo. There are waves of migration involving millions of persons in need of humanitarian assistance and who above all have been deprived of their elementary rights and offended in their dignity.   "I ask political leaders on the national and international levels to take every measure necessary to resolve the current conflicts and to put an end to the injustices which caused them. I express my hope that in Somalia the restoration of the State will finally make progress, in order to end the interminable sufferings of the inhabitants of that country. In Zimbabwe, likewise, the situation remains critical and considerable humanitarian assistance is needed. The peace agreement in Burundi has brought a glimmer of hope to the region. I ask that it be applied fully, and thus become a source of inspiration for other countries which have not yet found the path of reconciliation". In this context he also mentioned the Holy See's "special attention" for Africa and its pleasure at having established diplomatic relations with Botswana last year.   On the subject of Latin America, the Pope indicated that "the needs of emigrants need to be taken into consideration by legislation which would make it easier to reunite families, reconciling the legitimate requirements of security with those of inviolable respect for the person". He praised "the overriding commitment shown by some governments towards re-establishing the rule of law and waging an uncompromising battle against the drug trade and political corruption", and expressed his pleasure that, "thirty years after the start of the papal mediation between Argentina and Chile concerning their dispute over the southern territories, those two countries have in some way sealed their desire for peace by raising a monument to ... Pope John Paul II". Benedict XVI also mentioned the recent agreement between the Holy See and Brazil, expressing the hope that it "will facilitate the free exercise of the Church's mission of evangelisation and further strengthen her co-operation with the civil institutions for integral human development".   He went on: "For five centuries the Church has accompanied the peoples of Latin America, sharing their hopes and their concerns. Her Pastors know that, to favour the authentic progress of society, their proper task is to enlighten consciences and to form lay men and women capable of engaging responsibly in temporal affairs, at the service of the common good".   Lastly, the Pope turned his attention to "nations which are nearer at hand". He greeted the Christian community of Turkey for the occasion of the current Year of St. Paul, during which "numerous pilgrims are making their way to Tarsus, his native city, a fact which once more indicates how closely this land is linked to the origins of Christianity". Pope Benedict continued: " The hope of peace is alive in Cyprus, where negotiations for a just solution to problems associated with the division of the island have resumed. As for the Caucasus, I wish to affirm once more that the conflicts involving the States of the region cannot be settled by recourse to arms; and, in thinking of Georgia, I express my hope that all the commitments subscribed to in the cease-fire of last August - an agreement concluded thanks to the diplomatic efforts of the European Union - will be honoured, and that the return of the displaced to their homes will be provided for as quickly as possible".   In south-east Europe "the Holy See pursues its commitment to stability, ... and hopes that conditions will continue to be created for a future of reconciliation and of peace between the populations of Serbia and Kosovo, with respect for minorities and commitment to the preservation of the priceless Christian artistic and cultural patrimony which constitutes a treasure for all humanity", he said.   The Pope concluded his remarks to the diplomatic corps by quoting from his Message for this year's World Day of Peace: "The poorest human beings are unborn children. But I cannot not fail to mention, in conclusion, others who are poor, like the infirm, the elderly left to themselves, broken families and those lacking points of reference. Poverty is fought if humanity becomes more fraternal as a result of shared values and ideals, founded on the dignity of the person, on freedom joined to responsibility, on the effective recognition of the place of God in the life of man". AC/NEW YEAR/DIPLOMATIC CORPS                                        VIS 090108 (2270)   RETURN TO TOP

DAILY LITURGICAL SAINT

January 8, 2009 Blessed Angela of Foligno (1248-1309)   Some saints show marks of holiness very early. Not Angela! Born of a leading family in Foligno, she became immersed in the quest for wealth and social position. As a wife and mother, she continued this life of distraction. Around the age of 40 she recognized the emptiness of her life and sought God’s help in the Sacrament of Penance. Her Franciscan confessor helped Angela to seek God’s pardon for her previous life and to dedicate herself to prayer and the works of charity. Shortly after her conversion, her husband and children died. Selling most of her possessions, she entered the Secular Franciscan Order. She was alternately absorbed by meditating on the crucified Christ and by serving the poor of Foligno as a nurse and beggar for their needs. Other women joined her in a religious community. At her confessor’s advice, Angela wrote her Book of Visions and Instructions. In it she recalls some of the temptations she suffered after her conversion; she also expresses her thanks to God for the Incarnation of Jesus. This book and her life earned for Angela the title "Teacher of Theologians." She was beatified in 1693. Comment: People who live in the United States today can understand Blessed Angela’s temptation to increase her sense of self-worth by accumulating money, fame or power. Striving to possess more and more, she became more and more self-centered. When she realized she was priceless because she was created and loved by God, she became very penitential and very charitable to the poor. What had seemed foolish early in her life now became very important. The path of self-emptying she followed is the path all holy men and women must follow. Quote: Pope John Paul II writes: “Christ the Redeemer of the World is the one who penetrated in a unique, unrepeatable way into the mystery of the human person and entered our ‘hearts.’ Rightly therefore does the Second Vatican Council teach: ‘The truth is that only in the mystery of the Incarnate Word does the mystery of the human person take on light.... Christ the New Adam, in the very revelation of the mystery of the Father and his love, fully reveals human beings to themselves and brings to light their most high calling’” (Redemptor Hominis, 8). RETURN TO TOP

GENERAL MARIOLOGY

The Mother of God  By Fr. Manfred Hauke    The following article is an excerpt from a chapter in the recently published Marian anthology, Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons, Seat of Wisdom Books, A Division of Queenship, 2008. Fifteen international Mariology experts contributed to the text. The book features a foreword by Archbishop Raymond L. Burke and has 17 chapters divided into four parts: 1. Mary in Scripture and the Early Church; 2. Marian Dogma; 3. Marian Doctrine; and 4. Marian Liturgy and Devotion. The book is now available from Queenship Publications. To obtain a copy, visit queenship.org. Visit books.google.com and search on "Mariology: A Guide" to view the book in its entirety, or simply click here. Asst. Ed. (continued) The Patristic Tradition until the End of the Fourth Century (24)   A Pagan Origin for the Christian Doctrine of the Divine Maternity? The word Theotókos, as such, is even older than Christianity and has a pagan origin. According to testimonies beginning in the second century of the Christian era, the term is given to the divine mother of the gods, who was not normally called Theotókos, but mêter theíon, "mother of the gods" (41). In the liberal school of the history of religion (religionsgeschichtliche Schule) during the nineteenth and beginning of the twentieth centuries, the pagan origin of the word was interpreted as a proof for the thesis that ancient Christianity was a syncretism from diverse religions. These researchers insinuated that the various cults of the mother goddesses were the source of devotion to Mary and the doctrine of divine maternity. They noted that the dogma of the Theotókos was proclaimed at the Council of Ephesus (431), a city formerly known as the center of the cult to the goddess Artemis (Diana), who unites in herself maternal and virginal traits. This theory has been "recycled" by feminist publications, but also in the realms of Protestantism. Feminists present Mary as a goddess in early Christianity whose secret cult was suppressed by the patriarchal authority of the Church, and they believe that one should transfer the female traits of Mary to God, who, according to them, is our real mother in heaven (42). From the point of view of systematic theology, Mary is also a revelation of the "female" traits of God, but in this she specifically manifests the cooperation of the creature in the redemptive work of Christ. Mary is the Mother of God and not the Divine Mother. St. Ambrose gives a brilliant summary of this account, which he formulates thus: "Mary is the temple of God, but not the God of the temple" (43). Mary, as type of the Church and of redeemed humanity, can participate in the salvation process. From a historical point of view, the thesis of the religionsgeschichtliche Schule is plainly false (44). The origin of the divine maternity of Mary comes from Divine Revelation itself, as has been shown above. The theologians of the Ancient Church were not sympathizers of an indiscriminate reception of pagan elements into the Church, as these elements were seen prevalently as manifestations of the Devil. Tertullian, for instance, calls Cybele, the mother of the gods, magna mater daemonum (great mother of the evil spirits) (45). What Marian devotion and the goddess cults have in common is the importance of the feminine in the religious realm. For this reason we can observe a natural esteem for maternity, but also (though less evident) for virginity. In the Ancient Church the religious importance of female symbolism is underlined by accentuating human cooperation: the Church, for example, appears like the moon, which receives its light from the sun, Jesus Christ. It is the "heavenly body with the femininely soft and maternally fecund light, which receives the masculine and powerful rays of the sun and passes them, lovingly softened, down to the earth" (46). This new accent is already prepared for in the history of Israel, beginning with the divine mission of the prophet Hosea: the love between bridegroom and spouse appears as symbol of the Covenant between God and his people, a relation which becomes the alliance between Christ and his Church in the New Testament (Eph 5:21-33). The Christian faith could assume some traits that stem from natural religiosity, such as statues of a mother giving milk to her child; this type of image could be used to depict a pagan goddess such as the divine mother Isis, but also the Mother of God. Nevertheless, these pagan expressions of religious sentiment have been exposed to a purification, a sanctification, according to the criteria given by the word of God. As to exterior parallels (like the word Theotókos), it must be made clear: a linguistic analogy is not identical with a historical origin of doctrine. The distinction between Christianity and paganism is reflected even on the terminological level: in the first centuries, Christians had been very reticent to use the word "Mother of God" (mêter theou), as it was also used in Egyptian religion for various goddesses (especially Isis). The Egyptian Church chose a less current term, Theotókos, giving to it a specifically Christian significance. The "word was almost completely free of the undesirable pagan associations of the explicit vocabulary of ‘mother of god/gods’" (47). The differences between Mary and Isis were well clarified: she was also "the handmaid of the Lord," the chaste virgin whose son was true God and true man, whereas Isis was seen as a goddess, one who conceived her son in passion, entirely removed from the mysterious destiny of the Incarnation (48). As to the definition of the title Theotókos at Ephesus, some Protestant authors suggested that because this city had been the center of the cult of Artemis (Diana) the proclamation of Mary as Mother of God was merely a continuation of the Artemis cult. In fact, as early as the very beginning of the Church, St. Paul was confronted with this cult (Acts 19:28). Artemis, called the Great Mother, was venerated as symbol of fecundity and exaltation of maternal qualities. According to this particular Protestant interpretation, the desire to have a feminine Godhead subsequently entered into Christology. As a "proof" of their theory, the authors indicated the enthusiasm with which the people of Ephesus applauded the definition of the council. These speculative affirmations are contrary to historical reality. The title Theotókos does not come from Ephesus, but from Alexandria. The cult of Artemis was already dead by 263, when the city was plundered by the Goths. The figure of Mary could have been attractive to religious sentiments that desired to honor the feminine, which were present in people before their conversion to Christianity, but Christianity operated a profound transformation of the symbolism present in these pagan religious systems: these feminine attributes became the expression for the cooperation of the creature in the process of redemption. The Mother of God is not a secret goddess, but the most holy created person called to collaborate with God. A later sign of this transformation is visible, even in the iconography, in the apparition of Mary at Guadalupe. The place where the Mother of God appeared was not far from a destroyed temple of the mother goddess, Tonantzin. [The > picture of Mary that arose miraculously on the visionary’s cloak contains motifs pertaining to the world of Aztec gods: sun, moon, stars, and serpent. However, through the way that these symbols are arranged, paganism is turned completely upside-down. Mary stands before the sun and is thus more powerful than the feared sun god. She has one foot placed on the half-moon, a symbol of the feared serpent god, to whom thousands upon thousands of humans were sacrificed and whose machinations she has overcome. She is more powerful than all goddesses and gods, than the stars. And yet Mary is no goddess, for she folds her hands together in prayer and bows her head before one who is greater than she. She wears no mask in order to conceal her godly nature—as do the Aztec gods—but quite openly displays her human status (49). (to be continued)  RETURN TO TOP

DIVINE MERCY

Dairy from St. Faustina On Trust Turn with Trust to The Divine Mercy I know the full power of Your mercy, and I trust that You will give me everything Your feeble child needs (Diary, 898). †  Oh, how ardently I desire that all mankind turn with trust to Your mercy. Then, seeing the glory of Your name, my heart will be comforted (Diary, 929). †  The soul gives the greatest glory to its Creator when it turns with trust to The Divine Mercy (Diary, 930). RETURN TO TOP

CATHOLIC  TEACHING/CONVICTION/TESTIMONY

On the Feast of Mary, Mother of God "We Can Always Hope Anew That the Future Will Be Better"   VATICAN CITY, JAN. 6, 2009 (Zenit.org).- Here is a translation of the address Benedict XVI gave before praying the midday Angelus on Jan. 1 together with those gathered in St. Peter's Square. * * * Dear brothers and sisters, On this first day of the year, I am happy to offer all of you here present in St. Peter's Square and those who are tuned in by radio and television my most fervent best wishes for peace and every good thing. They are wishes that, we could say, the Christian faith makes "reliable," anchoring them in the events that we are celebrating during these days: the incarnation of the Word of God, born of the Virgin Mary. Indeed, with the grace of the Lord -- and only with it -- we can always hope anew that the future will be better than the past.      This is not about, in fact, trusting in better luck or in the modern secrets of the market and finances, but rather in we ourselves making the effort to be a little better and more responsible, so as to be able to count on the Lord's benevolence. And this is always possible because "God has spoken to us through a son" (Hebrews 1:2) and he continually speaks to us, through the preaching of the Gospel and through the voice of our conscience. In Jesus Christ, he has shown to all people the path of salvation, which is above all a spiritual redemption, but which takes in everything human, also including the social and historical dimension. That's why, as the Church celebrates the divine maternity of most holy Mary, on this date that for more than 40 years has been World Peace Day, it indicates to everyone that Jesus Christ is the prince of peace. According to the tradition begun by Servant of God Pope Paul VI, I have written for this occasion a special message, choosing the theme: "Fighting Poverty to Build Peace." In this way, I wish to once again enter into dialogue with the leaders of nations and international groups, offering the contribution of the Catholic Church for the promotion of a world order worthy of man. At the beginning of a new year, my first objective is precisely that of inviting everyone -- political leaders and simple citizens -- to not become discouraged in the face of difficulties and failures, but to renew their commitments. The second part of 2008 has brought an economic crisis of vast proportions. This crisis should be interpreted in its depths, as a grave symptom that requires intervention at the level of the causes. It is not enough -- as Jesus would say -- to put a new patch on an old cloak (cf. Mark 2:21). To put the poor in first place means to decidedly move to this global solidarity that John Paul II had already indicated as a necessity, harmonizing the potential of the market with that of civil society (cf. Message, 12), in constant respect for legality and always taking into account the common good. Jesus Christ did not organize campaigns against poverty, but he announced to the poor the Gospel, for a complete rescue from moral and material misery. The Church does the same, with its endless work of evangelization and human promotion. Let us invoke the Virgin Mary, Mother of God, so that she helps all men to walk together along the path of peace. [Translation by ZENIT] [The Holy Father then addressed the people in several languages. In English, he said:] I am very pleased to greet the English-speaking visitors present at today’s Angelus, and I wish you all a happy New Year! I pray that Christians everywhere, through the intercession of Mary, Mother of God, will be filled with spiritual joy. During this year, may all who believe in Christ promote justice and charity, and bear constant witness to forgiveness, reconciliation and peace! May the Lord bless you and keep you!   RETURN TO TOP

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