Protest Rally

Ms. Jyothy passes away (Delhi gang rape victim). Join for a prayer session & Protest rally on today 29-12-12 at 6:00pm from CAC, IS Press Road near St. Albert's College to High Court Jn. protesting against attacks towards women & demanding fast track trial for rape cases. 

KCYM Day Celebration

KCYM Day Celebration and 2013 Yearly Activities Inauguration will be done by Archbishop His Grace The Most Rev. Dr. Francis Kallarakkal at CAC open air stage on Dec 28th 6:30pm. Vicar General Msgr. Alex Vadakumthala will address the gathering. Certificates will be distributed to the Utsav-2012 participants.

Rev. Fr. Vincent Naduvilaparambil new youth director of KCYM Archdiocese of Verapoly

Rev. Fr. Vincent Naduvilaparambil new youth director of KCYM Archdiocese of Verapoly will take charge at 5.00pm on Sat 29th December 2012 at Ashirbhavan. Very Rev. Dr. Alex Vadakumathala, Vicar General of Archdiocese of Verapoly will be the Chief Guest. Hearty Welcome to all....

Rev. Fr. Vincent Naduvilaparambil (as KCYM Koonamavu Zonal Director)
 with the best team in the Yuvaprabha 2012 camp.

Job

Two vacancy's in Bluedart Express Ltd as Pickup/Delevery company staff at Vyttila. Salary will be 7500 to 8000 (petrol & other allowance extra) if anyone interested contact Immanuel Clement on 9895 339 339

Job

A vacancy in Kancor as license admin of exports and imports.
Qualification - Degree with good knowledge in MS Excel. Call Raigon D'cunha 9544350828 for more details 

Job

Rajagiri Outreach Suraksha Migrant Project 
Post : RW
Salary : 5000 + TA
Qualification : +2 / Degree with Hindi Knowledge 
If interested Call Mr. Arun antony - Manager 9567802378, 0484-2108302

Job

Two vacancy's in Bluedart Express Ltd as Pickup/Delevery company staff at Vyttila. Salry will b 7.5 thousand to 8 (petrol & other alvnz xtra) if anyone intrested plz contact me on 9895 339 339 please share..

Faith Year 2012 - 2013

തിരുസഭാ മാതാവ് 2012 ഒക്ടോബര്‍ മാസം പതിനൊന്നാം തിയതി മുതല്‍ 2013 നവംബര്‍ ഇരുപത്തിനാലാം തിയതി വരെ വിശ്വാസ വര്‍ഷമായി പ്രഖ്യാപിച്ചിരിക്കുകയാണ്. എന്തുകൊണ്ടാണ് ഈ തിയതികള്‍... ?

ഒക്ടോബര്‍ 11 നു തിരുസഭ രണ്ടാം വത്തിക്കാന്‍ സൂനഹദോസിന്റെ അന്‍പതാം വാര്‍ഷികം അനുസ്മരിക്കുന്നു. അതോടൊപ്പം തന്നെ കത്തോലിക്ക സഭയുടെ മതബോധന ഗ്രന്ഥത്തിന്റെ പ്രകാശനത്തിന്റെ ഇരുപതാം വാര്‍ഷികവും ആഘോഷിക്കുന്നു. വിശ്വാസവര‍ഷ സമാപനമായ 2013 നവംബര്‍ ഇരുപത്തി നാല്, ക്രിസ്തുരാജ തിരുനാള്‍ ദിനമാണ്. രണ്ടാം വത്തിക്കാന്‍ സൂനഹദോസിലൂടെ തിരുസഭയിലുണ്ടായ പുതിയ സുവിശേഷവല്‍ക്കരണം വിശ്വാസ വര്ഷാചരണത്തിലൂടെ കൂടുതല്‍ തീക്ഷണതയില്‍ പ്രാവര്‍ത്തികമാക്കാന്‍ തിരുസഭ ആഗ്രഹിക്കുന്നു.. വര്‍ഷങ്ങള്‍ അനേകം കടന്നെങ്കിലും തിരുസഭയില്‍ രണ്ടാം വത്തിക്കാന്‍ സൂനഹദോസിന്റെ അലയടികള്‍ ഇന്നും അതെ ചൈതന്യത്തില്‍ തുടരുന്നു. എല്ലാ മനുഷ്യരും യേശുക്രിസ്തുവിനെ അറിയണമെന്നും ഓരോ ക്രിസ്ത്യാനിയും യേശുക്രിസ്തുവിനെ പ്രഘോഷിക്കണമെന്നും തിരുസഭ ആഗ്രഹിക്കുന്നു. ജീവിതത്തിന്റെ മരുഭൂമിയില്‍ നിന്നും ക്രിസ്തുവിന്റെ സമൃദ്ധിയിലേക്ക് ഓരോ വ്യക്തിയും പ്രത്യേക ചെയതന്യത്തിടെ കടന്നുവരണമെന്ന് ബനടിക്റ്റ്‌ പതിനാറാമന്‍ മാര്‍പാപ്പ ഉദ്ബോധിപ്പിക്കുന്നു. മാര്‍പാപ്പ ആഗ്രഹിക്കുന്നത് ഒരു പുതിയ സുവുശേഷവല്‍ക്കരണമാണ്. ന്ഷ്ടപെട്ടുപോയ വിശ്വാസത്തെ തിരിച്ചു കൊണ്ടുവരാനും, ഒപ്പം വിശ്വാസം ഇതുവരെ എത്തിപ്പെടാത്ത മേഖലകളില്‍ വിശ്വാസം എത്തിക്കുകയും ചെയ്യുന്ന ഒരു സുവിശേഷവല്‍ക്കരണം. 

എങ്ങനെ ഈ വിശ്വാസ വര്‍ഷത്തില്‍ നമുക്കും പങ്കുകാരാകാം.
മൂന്നു മേഖലകള്‍ നാം അറിയേണ്ടതായിട്ടുണ്ട്..
1. വിശ്വാസം അറിയുക
2. വിശ്വാസം ജീവിക്കുക.
3. വിശ്വാസം പങ്കുവെക്കുക.
നമ്മുടെ വിശ്വാസത്തെ കുറിച്ച് അറിയാതെ ആ വിശ്വാസം ജീവിക്കാന്‍ സാധിക്കില്ലെന്ന് മാര്‍പാപ്പ പഠിപ്പിക്കുന്നു. വിശ്വാസത്തെ കുറിച്ച് ബൌധീകവും ആത്മീയവുമായ അറിവ് ഒരുപോലെ ആവശ്യമാണ്‌. ആ അറിവാണ്, ജീവിതത്തിലേക്ക് പ്രാവര്‍ത്തികമാക്കുകയും മറ്റുള്ളവരിലേക്ക് പകരുകയും ചെയ്യേണ്ടത്.. വിശ്വാസം അധരം കൊണ്ടും ജീവിതം കൊണ്ടും മറ്റുള്ളവരോട് പ്രഘോഷിക്കുക..
ഇന്നത്തെ തലമുറ വിശ്വാസ പ്രതിസന്ധിയിലാണ്. ശരിയായ വിശ്വാസ പരിശീലനം നടക്കാത്തതും വിശ്വാസ പരിശീലനത്തില്‍ ശരിയായി പന്കെടുക്കത്തതും പ്രതിസന്ധിക്ക് കാരണമായിട്ടുണ്ട്..
തിരുസഭ എല്ലാവരോടുമായി ആവ്ശ്യപ്പെടുന്നത് നമ്മള്‍ നമ്മുടെ വിശ്വാസം തിരിച്ചറിയുവാനാണ്.
ആരാണ് യേശു., പരിശുദ്ധ ത്രിത്വം എന്താണ്, കൂദാശകള്‍ എന്താണ്. രക്ഷാകര പദ്ധതിയില്‍ മറിയത്തിന്റെ പങ്കു എന്താണ്.. ഇവയൊക്കെയും ആഴത്തില്‍ മനസിലാക്കുവാന്‍ ഓരോ ക്രൈസ്തവനും കടമയുണ്ട്.. യേശുവുമായി ആഴമേറിയ ഒരു ബന്ധം സ്ഥാപിക്കുവാന്‍ ആഗ്രഹിക്കുന്ന ഒരു വ്യക്തി തന്റെ വിശ്വാസ മേഖലകള്‍ തിരിച്ചറിയണം.. തിരുസഭ ക്രിസ്തുവിന്റെ ശരീരമായി തുടര്‍ന്നുകൊണ്ടു, ഈ ഭൂമിയില്‍ ക്രിസ്തുവിന്റെ സുവിശേഷങ്ങള്‍ക്ക് സാക്ഷ്യം നല്‍കുന്നു.. ക്രിസ്തുവുമായുള്ള സ്നേഹം ഒരു പുരുഷനും സ്ത്രീയുമായുള്ള സ്നേഹം പോലെയല്ല , മറിച്ച്, വിശ്വാസത്താല്‍ ആഴപ്പെട്ടു, ക്രിസ്തു തന്റെ രക്ഷകനാണെന്നുള്ള പൂര്‍ണമായ ബോധ്യത്തില്‍ നിന്നും ഉരുവാകുന്ന ഒരു സ്നേഹമാണതു. ക്രിസ്തുവുമായുള്ള ഈ സ്നേഹം ആഴപ്പെടുന്നത് ക്രിസ്തുവിനെ കുറിച്ചുള്ള അറിവില്‍ നിന്നാണ്.. ഈ അറിവാണ് വിശ്വാസ പരിശീലന മേഘലകളില്‍ കൈമാറ്റം ചെയ്യപ്പെടുനത്. ക്രിസ്തുവിനെയും അവന്റെ സഭയെയും കുറിച്ചുള്ള അറിവ് വെറും ബൌധീക തലത്തില്‍ മാത്രം ഒതുങ്ങരുത് , അത് ക്രിയാത്മകമായ തലങ്ങളിലേക്ക് ഓരോ ക്രിസ്ത്യാനിയെയും നയിക്കണം എന്ന് തിരുസഭ ആഗ്രഹിക്കുന്നു.. വിശുദ്ധ പൌലോസ്‌അപ്പോസ്തലന്‍ നമ്മെ പഠിപ്പിക്കുന്നത്‌ ക്രിസ്തുവിനെ അനുക്രിക്കുന്നവര്‍, ക്രിസ്ത്യാനികള്‍ ക്രിസ്തുവിനെ പോലെ ആകണം എന്നാണു. ക്രിസ്ത്യാനി ക്രിസ്തുവിനോട് ക്രൂഷിക്കപ്പെടുന്നവനാണ്.. ഇനിമേല്‍ ഞാനല്ല എന്നില്‍ ക്രിസ്തു ജീവിക്കുന്നു എന്നത് ഓരോ ക്രിസ്ത്യനിയുടെയും മുദ്രവാക്യമാകണം.
ക്രിസ്തുവുമായി കൂടുതല്‍ അനുരൂപരാകാം. ഈ അനുരൂപണം ഒരു ദൈവീക പ്രവര്‍ത്തിയാണ്. അതിനു കൃപ ആവശ്യമാണ്‌. ഈ ക്രിസ്തുവിലുള്ള ആ അനുരൂപണം സാധ്യമാകുന്നത് കൌദാശിക ജീവിതത്തിലൂടെയാണ്.
പരിശുദ്ധ കുര്‍ബാനയില്‍ സന്നിഹിതനായിരിക്കുന്ന ഈശോയെ ആരാധിക്കാം, സ്തുതിക്കാം മഹത്വപ്പെടുത്താം. നമ്മുടെ വിശ്വാസത്തിന്റെ കേന്ദ്ര ബിന്ദു കര്‍ത്താവായ യേശുക്രിസ്തുവാണ്. അവിടുന്ന് പരിശുദ്ധ കുര്‍ബാനയില്‍ പൂര്‍ണ മനുഷ്യനായും പൂര്‍ണ ദൈവമായും സാന്നിഹിതനായിരിക്കുന്നു. വിശ്വാസ ജീവിതം പ്രാര്‍ത്ഥനാ ജീവിതമാണ്.. യാകോബ് അപോസ്താലന്‍ പറയുന്നു, പ്രവൃത്തി കൂടാതെയുള്ള വിശ്വാസം നിര്ജീവമാണ്.. അതുകൊണ്ട് തന്നെ വിശ്വാസത്തെ ജീവിതത്തിലൂടെ , പുണ്യപ്രവൃത്തികളിലൂടെ മറ്റുള്ളവരോട് പങ്കുവേക്കേണ്ടത് അത്യാവശ്യമാണ്.. ക്രിസ്തീയ ജീവിതം ക്രിസ്തുവിലുള്ള ജീവിതമാണ് അത് ക്രിസ്തുവിനു വേണ്ടിയുള്ള ജീവിതമാണ്.. പ്രിയ കൂട്ടുകാരെ , ഈ വിശ്വാസ വര്ഷം കൂദാശ സ്വീകരനത്തിലൂടെ, വചന വായനയിലൂടെ, പുണ്യ പ്രവൃത്തികളിലൂടെ കൂടുതല്‍ സാക്ഷ്യമെകാന്‍ നമുക്ക് ഇടയാകട്ടെ.. ക്രിസ്തുവിനു വേണ്ടി ജീവിച്ച, ക്രിസ്തുവിന്റെ സ്നേഹം ഈ ഭൂമിയില്‍ പങ്കുവെച്ച സകല വിശുദ്ധരും നമുക്ക് മാതൃകയാകട്ടെ.. അവരുടെ , ധൂപം പോലെ ഉയരുന്ന പ്രാര്‍ത്ഥന നമ്മെ ക്രിസ്തുവിന്റെ അനുഗ്രഹങ്ങള്‍ പ്രാപിക്കുവാന്‍ സഹായിക്കട്ടെ.. ക്രിസ്തു നമ്മുടെ രക്ഷകന്‍ ആണെന്ന് വാക്കുകൊണ്ടും പ്രവൃത്തി കൊണ്ടും നമുക്ക് സാക്ഷ്യമേകാം. നമ്മുടെ ജീവിത സാഹചര്യങ്ങള്‍ ഏതുമാകട്ടെ, അവിടെല്ലാം ക്രിസ്തുവാണ് ലോകത്തിന്റെ , നമ്മുടെ രക്ഷകന്‍ എന്ന് കാണിച്ചുകൊടുക്കുവാനുള്ള നമ്മുടെ ദൌത്യം നമുക്ക് മറക്കാതിരിക്കാം.

Sr. Josephine Varghese - ICYM National Youth Lady Animator of India

Sr. Josephine Varghese - ICY National Youth Animator

CONGRATULATIONS to Sr. Josephine Varghese of Archdiocese of Verapoly our former Archdiocesan Animator. She is appointed as the 9th ICYM National Youth Lady Animator of India

The Most Rev. Leo Cornelio, Archbishop of Archdiocese of Bhopal, Bishop –In – Charge of CBCI Office for youth/ICYM has appointed Rev. Sr. Josephine Varghese as the 9th National Youth Lady Animator (NYLA) for ICYM CBCI Youth Ministry. She belongs to the congregation of Daughters of the Heart of Mary, South Province of India. Her Provincial Sr. (Dr) Jacinta D’Souza relieved her for the CBCI Office for Youth –ICYM. She will take charge on October 1st 2012. We the Archdiocesan Youth whole heartily  congratulates our Amma for  her new mission - CBCI - ICYM National Youth Mission.

Brief introduction of Sr. Josephine Varghese:-
Born on 21 February 1949, belong to the Archdiocese of Verapoly.
First Profession 1973
Appointments:
From 1969 – 1983; She served in France/Paris/Nantes
From 1982 -1984; Mumbai
From 1983-1984; She served in Mumbai
From 1984-1986; She served in Kerala/Kottayam
From 1986-1989; She served in Trivandrum
From 1989-1993 She served in Ooty
From 1993-1995; She served in Goa
From 1995-1997;  France /Lyon
From 1997-2000; She served in Kerala/Panangad - Archdiocese of Verapoly
From 2000- 2002; Served as the Animation for KCYM, Archdiocese of Verapoly
In 2001; She became Kerala State Animator
From 2002-2007; she became State KCYM Asst. Director (RYLA)
From 2007- 2012; She served as Superior of Alleppy Community.

Rejoice 2012 - Archdiocesan Youth Retreat 2012 Oct 4, 5, 6 and 7 at Emmavoos, Kalamassery. 

Residential Archdiocesan Youth Retreat will be held at Emmavoos Kalamassery which will start at 6pm on Thu 4th Oct 2012 and ends at 5pm on Sun 7th Oct 2012

Faith Year

Faith Year 2012

Ammamaram

Ammamaram - A Light and Sound Show on the History of Archdiocese of Verapoly. Daily Show @ 6:30 PM, from 2012 September 22nd to 28th. Hearty Welcome to all.

Ammamaram

Ammamaram - A Light and Sound Show on the History of Archdiocese of Verapoly. Daily Show @ 6:30 PM, from 2012 September 22nd to 28th. Hearty Welcome to all.

KCYM Avoid Plastic Go Green Campaign

KCYM Avoid Plastic Go Green Campaign 

മരണസംസ്‌കാരത്തിനൊരു മറുമരുന്ന്

മരണസംസ്‌കാരത്തിനൊരു മറുമരുന്ന്
(Written by റവ. ഡോ. തോമസ്) 
 
ബനഡിക്ട് പതിനാറാമൻ മാർപാ പ്പ വിശുദ്ധ കുർബാനയെക്കുറിച്ചുള്ള കത്തോലിക്കാ സഭയുടെ സമഗ്രമാ യ നിലപാട് ''സ്‌നേഹത്തിന്റെ കൂദാ ശ'' എന്ന ചാക്രികലേഖനത്തിലൂടെ വ്യക്തമാക്കിയിട്ടുണ്ട്. എപ്പോഴും ഓർ ത്തിരിക്കേണ്ട മൂന്നു ചിന്തകൾ കുർ ബാനയുമായി ബന്ധപ്പെടുത്തി ബനഡിക്ട് മാർപാപ്പ പഠിപ്പിക്കുന്നു. 
വിശുദ്ധ കുർ ബാന വിശ്വസിക്കേണ്ട രഹസ്യമാണ്, ആഘോഷിക്ക

പ്പെടേണ്ട രഹസ്യമാണ്, ജീവിക്കേണ്ട രഹസ്യമാണ്. 

ഇ തിൽ മൂന്നാമത്തെ തലം വിശുദ്ധ കു ർബാന ജീവിക്കേണ്ട രഹസ്യമാണ് എന്നതാണ്.

അപരനുവേണ്ടി അപ്പമാവുക

ആഗോളവത്ക്കരണത്തിൽ അപരനെ വില്പനയ്ക്കുള്ള ഉത്പന്നമായി കാണുകയും തന്റെ വിശപ്പു മാറ്റാൻ അപ്പമാക്കി മാറ്റുകയും ചെയ്യുന്ന കാലഘട്ടത്തിൽ ദിവ്യകാരുണ്യം ഉയർത്തുന്ന വെല്ലുവിളി കനത്തതാണ്. അൾത്താരയിൽ അഭയം തേടുന്നവർക്ക് ആശ്വാസത്തിന്റെ ബലം പകരുന്ന അഗ്നിയാണ് കുർബാന. കുർബാന സ്വീകരിക്കുന്നത് കുർബാനയാകാനാണ്. കൂടെ വസിച്ചുകൊ ണ്ട് കുറവ് അകറ്റുന്ന കുർബാനയാ ണ് കുടുംബജീവിതത്തെ കൂട്ടിക്കെട്ടിയിരിക്കുന്നത്. അപരനുവേണ്ടി അപ്പമാകാൻ അത് വിശ്വാസിയെ നി രന്തരം ഓർമപ്പെടുത്തുകയാണ്. കുറവുള്ളവരുടെ കൂടെ വസിക്കുവാൻ കുർബാന ശക്തി തരുന്നു.

വിശുദ്ധ കുർബാനയുടെ സാമൂഹികതലം എന്നതുകൊണ്ട് ഉദ്ദേശിക്കുന്നത്, എങ്ങനെ കുർബാനയെ സാമൂഹികജീവിതത്തിൽ ശക്തിയാക്കി മാറ്റാം എന്നതാണ്. കുർബാന അൾത്താരകൊണ്ട് അവസാനിക്കുന്നില്ല. അതിന്റെ തുടർച്ചയെന്നോ രണ്ടാം ഭാഗമെന്നോ വിശേഷിപ്പിക്കുന്നത് ആത്മാർപ്പണത്തിന്റെ അൾ ത്താരയിൽ അർപ്പിക്കുന്ന ബലിയാണ്. ഇതില്ലെങ്കിൽ അൾത്താരയിലെ ബലി പൂർത്തിയാകാതെ വരും. മ നോഹരമായ ഒരു സ്വപ്നത്തിന്റെ പാതിവഴിയിലുള്ള പതനമായതു മാറും. ഇവിടെയാണ് ആരാധനാക്രമവും ധാർമികതയും ഒരുമിക്കേണ്ടത്.

ആരാധനാക്രമവും ധാർമിക വളർച്ചയും

ക്രൈസ്തവ വിശ്വാസ സമൂഹത്തിൽ ഇനിയും കാര്യമായി ചർച്ച ചെയ്യപ്പെടാതെ പോകുന്ന ഒരു മേഖലയാണ് ആരാധനാജീവിതവും ധാർമികജീവിതവും തമ്മിലുള്ള ബന്ധം. സഭയുടെ പ്രാരംഭ കാലഘട്ടത്തിൽ ശക്തമായി കൈമാറിയ ഒരു പൈതൃകമാണ് വിശ്വസിക്കുന്നത് പ്രാർത്ഥിക്കുന്നു, പ്രാർത്ഥിക്കുന്നത് പ്രവർത്തിക്കുന്നു എന്ന സത്യം. ആദിമ നൂറ്റാണ്ടുകളിൽ സഭയിൽ ശക്തമായിരുന്ന ഈ ജീവിതശൈലി പിന്നീട് കുറെയെങ്കിലും നഷ്ടമായി. പ്രാർത്ഥനയും വിശ്വാസവും അതിന്റെ പ്രവർത്തനങ്ങളും വ്യത്യസ്തമായി തുടർന്നു, ഇ ന്നും തുടരുന്നു. പള്ളിയിൽ പോ കുന്ന ഭക്തന്മാരുടെ എണ്ണം കൂടുകയും വിശ്വാസം ജീവിതത്തിൽ പ്രാവർത്തികമാക്കുന്നവരുടെ എണ്ണം കുറയുകയും ചെ യ്യുന്ന വിരോധാഭാസം. ദൈവത്തെ ആ രാധിക്കുന്നുവെന്ന് അവകാശപ്പെടുന്നവർ ദൈവഹിതത്തിനു കടകവിരുദ്ധമായി പെരുമാറുന്നു. ദൈവദർശനത്തിനും പ്രാർത്ഥനയ്ക്കും വന്നവരുടെ തിക്കിലും തിരക്കിലും പെട്ടു ഭക്തജനങ്ങൾ മരണമടയുന്നു, ഭക്തരുടെ സാധനസാമഗ്രികൾ 'ഭക്തർ' തന്നെ മോഷ്ടിക്കുന്നു. ആരാധനയും പ്രാർത്ഥനയും ഒരു വഴിയിലൂടെ മുന്നേറുന്നു. ജീവിത വും സാക്ഷ്യവും മറ്റുള്ളവർക്ക് ദുർമാതൃകയാവുന്നു. ഇവിടെയാണ് പുതിയ ദർശനം രൂപപ്പെടേണ്ടത്.

കുർബാന ജീവിക്കേണ്ട രഹസ്യംവിശുദ്ധ കുർബാനയ്ക്ക് ഒരു സാമൂഹികതലമുണ്ട്. അനുദിന ജീവിത സാഹചര്യങ്ങളിൽ ബലിയിൽ പങ്കുചേരുന്ന വ്യക്തി അനുഗ്രഹത്തിന്റെ അഗ്നിനാവായിത്തീരുമ്പോഴാണ് ബലി ജീവിതഗന്ധിയായിത്തീരുന്നത്. ഇന്ന് ക്രൈസ്തവ സ മൂഹം ഈ തലമാണ് കാര്യമായി പരിഗണിക്കാതെ വിടുന്നത്. മാനസാന്തരത്തിനും സമൂഹത്തിന്റെ സംവിധാനങ്ങളെ കൂടുതൽ മനുഷ്യോചിതമാക്കുന്നതിനും കുർബാനയ്ക്ക് കഴിയണം. കുർബാന മാറ്റത്തിന്റെ കൂദാശയാണ്. മാറുന്ന ലോകത്തിന് മാറ്റം വരുത്തു ന്ന കൂദാശയാണിത്. വന്നു വണങ്ങി കണ്ടുപോകാനുള്ളതല്ല. ഇത് ജീവിക്കേണ്ട ശക്തിയാണ്, പോ കേണ്ട വഴിയാണ്, ഏറ്റെടുക്കേ ണ്ട ദൗത്യമാണ്. വിശ്വാസജീവിതത്തെ വഴിതെറ്റാതെ നയിക്കുന്ന പ്ര കാശത്തിന്റെ കൂദാശയാണ്. സ ത്യത്തിന്റെ അപ്പമാണ്. ദൈവത്തിലേക്ക് വളർത്തുന്നതും സ ഹോദരങ്ങളിലേക്കു പടർത്തുന്നതുമായ ഭക്ഷണമാണ്.

കുർബാന കുടുംബത്തെ കൂട്ടിവയ്ക്കുന്നു'കൂടെ വസിക്കണമേ' എന്ന പ്രാർത്ഥനയ്ക്ക് ദൈവം മനുഷ്യന് ഉത്തരം നല്കിയത് കുർബാനയിലൂടെയാണ്. അൾത്താരയിൽനിന്നും അനുഗ്രഹത്തിന്റെ അഭിഷേകാഗ്നിയാണ് ഓരോ ദിവസവും വിശ്വാസി സ്വീകരിക്കുന്നത്. ഇത് ഉത്തരവാദിത്വത്തി ന്റെ അഗ്നിയാണ്. വിശുദ്ധ കുർബാന ന മ്മുടെ ഉത്തരവാദിത്വത്തെ ഉജ്ജ്വലിപ്പിക്കുന്നു. പോകേണ്ട വഴിയും ഏറ്റെടുക്കേണ്ട ദൗത്യവും ഓർമപ്പെടുത്തുന്നു. ഇരുൾ മൂടി യ വഴിയിലൂടെയുള്ള യാത്രയിൽ പ്രകാശത്തിന്റെ കൂദാശയായും കുർബാന മാറുന്നു. യേശുവിനെയും വഹിച്ചുകൊണ്ട് പരിശുദ്ധ അമ്മ എലിസബത്തിനെ സന്ദർശിച്ചതുപോലെ കുർബാന സ്വീകരിച്ച് സമൂഹത്തിലേക്ക് കടന്നുപോകുന്ന ഓരോ വ്യക്തിക്കും വലിയ ഉത്തരവാദിത്വമുണ്ട്. ജീവിതത്തിന്റെ സകല മേഖലകൾക്കും പ്രകാശം പരത്തുന്ന കൂദാശയായി വിശു ദ്ധ കുർബാന മാറണം.

നൊമ്പരമില്ലാത്ത ബലി
മരണസംസ്‌കാരം അനുദിനം ശക്തിപ്പെടുകയാണ്. സ്വാതന്ത്ര്യത്തെ വികലമാ യി വ്യാഖ്യാനിച്ച് ശാസ്ത്ര സാങ്കേതിക വിദ്യയെ മൂല്യവിമുക്തമാക്കി. ഈ മരണസംസ്‌കാരത്തിനുള്ള മറുമരുന്നാണ് കുർ ബാന. ആരെയും അപ്പമാക്കാതെ അപരന്റെ ആവശ്യത്തിനുവേണ്ടി സ്വയം അപ്പമായി മാറാനാണ് കുർബാനയുടെ സാമൂഹികതലം ഓർമപ്പെടുത്തുന്നത്.

ത്യാഗമില്ലാത്ത, നൊമ്പരമില്ലാത്ത ബലി ഒരു കലാസ്വാദനമായി മാറും. അൾത്താരയിൽനിന്നും അടുക്കളയിലേക്കും പാടത്തേക്കും പാഠശാലയിലേക്കും ആശുപത്രിയിലേക്കും കുർബാനയുടെ ശക്തി കടന്നുചെല്ലണം. വിശുദ്ധ കുർബാന സ്വീകരിക്കുന്നതിനോടൊപ്പം ഓരോ ദിവസവും നമ്മൾ ജീവിതത്തിന്റെ ഉത്തരവാദിത്വംകൂടി ഏറ്റെടുക്കുകയാണ്. ഒരു കുടുംബനാഥനായി/നാഥയായി, സന്യാസിയായി, പുരോഹിതനായി അല്പംകൂടി മെച്ചപ്പെട്ട മനുഷ്യരായി ജീവിക്കുവാൻ കുർബാന നമ്മെ ഓർമപ്പെടുത്തുന്നുണ്ട്. നമ്മുടെ മറവിക്കെതിരെ ദൈവത്തിന്റെ ഓർമപ്പെടുത്തൽകൂടിയാണ് കുർബാന.

അൾത്താരയിൽനിന്നും വിളിച്ചു പറയുന്ന ശബ്ദം
അൾത്താരയിൽനിന്നും വിളിച്ചു പറയു ന്ന ശബ്ദമാണ് കുർബാന. കുർബാനയെ അവഗണിക്കുന്ന കുടുംബവും സന്യാസ-പൗരോഹിത്യജീവിതവും ചരടുപൊട്ടിയ പട്ടംപോലെയാണ്. അധികമൊന്നും മു ന്നോട്ടു പോകാനാവില്ല. ദിവ്യകാരുണ്യ ജ ലാശയത്തിനു മുൻപിൽ ദാഹിച്ചുനിന്നാൽ ദിവ്യകാരുണ്യം വിശ്വാസിയുടെ ഹൃദയത്തിലേക്ക്, ഉള്ളറകളിലേക്ക് പുഴയായി ഒഴുകും.

കുർബാനയെക്കുറിച്ചുള്ള ഒരു സമഗ്ര ദർശനമാണ് ഇന്ന് നഷ്ടമായിരിക്കുന്നത്. അത് സമഗ്രമാകണമെങ്കിൽ കുർ ബാനയിൽ വിശ്വസിക്കുക, കുർബാനയിൽ പങ്കുചേരുക, കുർബാനയിൽ ജീവിക്കുക. മൂന്നുതലവും മറക്കാൻ പാടില്ല. മൂന്നു തല വും ഒരുപോലെ പ്രാധാന്യം അർഹിക്കുന്നവയാണ്.

Avoid Plastic - Go Green Campaign

Dr. Charles Dias MP will inaugurate "Avoid Plastic - Go Green Campaign" organised by KCYM Archdiocese of Verapoly. Free distribution of Paper Bagas and Campaign will happen at 3:00pm on 25th Auust 2012 at Menaka, Ernakulam. 

Pastoral Recommendations for the Year of Faith

Pastoral Recommendations for the Year of Faith 
Congregation for the Doctrine of Faith


Introduction

With the Apostolic Letter of 11 October 2011, Porta fidei, Pope Benedict XVI declared a Year of Faith. This year will begin on 11 October 2012, on the 50th anniversary of the opening of the Second Ecumenical Vatican Council, and will conclude on 24 November 2013, the Solemnity of our Lord Jesus Christ, Universal King.

This year will be a propitious occasion for the faithful to understand more profoundly that the foundation of Christian faith is “the encounter with an event, a person, which gives life a new horizon and a decisive direction.”[1] Founded on the encounter with the Risen Christ, faith can be rediscovered in its wholeness and all its splendor. “In our days too faith is a gift to rediscover, to cultivate and to bear witness to” because the Lord “grants each one of us to live the beauty and joy of being Christians.”[2]

The beginning of the Year of Faith coincides with the anniversaries of two great events which have marked the life of the Church in our days: the fiftieth anniversary of the opening of the Second Vatican Council, called by Blessed Pope John XXIII (11 October 1962), and the twentieth of the promulgation of the Catechism of the Catholic Church, given to the Church by Blessed Pope John Paul II (11 October 1992).

The Council, according to Pope John XXIII, wanted “to transmit doctrine, pure and whole, without attenuations or misrepresentations,” in such a way that “this sure and immutable teaching, which must be respected faithfully, is elaborated and presented in a way which corresponds to the needs of our time.”[3] In this regard, the opening words of the Dogmatic Constitution Lumen gentium remain of primary importance: “Christ is the Light of nations. Because this is so, this Sacred Synod gathered together in the Holy Spirit eagerly desires, by proclaiming the Gospel to every creature, (cfr. Mk 16:15) to bring the light of Christ to all men, a light brightly visible on the countenance of the Church.”[4] Beginning with the light of Christ, which purifies, illuminates and sanctifies in the celebration of the sacred liturgy (cfr. Constitution, Sacrosanctum Concilium) and with His divine word (cfr. Dogmatic Constitution, Dei Verbum), the Counil wanted to elaborate on the intimate nature of the Church (cfr. Dogmatic Constitution, Lumen gentium) and its relationship with the contemporary world (cfr. Pastoral Constitution, Gaudium et spes). Around these four Constitutions, the true pillars of the Council, are arranged the Declarations and Decrees which address some of the major challenges of the day.

After the Council the Church – under the sure guidance of the Magisterium and in continuity with the whole Tradition – set about ensuring the reception and application of the teaching of the Council in all its richness. To assist in the correct reception of the Council, the Popes have frequently convoked the Synod of Bishops,[5] first instituted by the Servant of God, Paul VI, in 1965, providing the Church with clear guidance through the various post-Synodal Apostolic Exhortations. The next General Assembly of the Synod of Bishops, to be held in October 2012, will have as its theme: The New Evangelization for the Transmission of the Christian Faith.

From the beginning of his pontificate, Pope Benedict XVI has worked decisively for a correct understanding of the Council, rejecting as erroneous the so-called “hermeneutic of discontinuity and rupture” and promoting what he himself has termed “the ‘hermeneutic of reform’, of renewal in the continuity of the one subject-Church which the Lord has given to us. She is a subject which increases in time and develops, yet always remaining the same, the one subject of the journeying People of God.”[6]

The Catechism of the Catholic Church, in this same vein, is both an “authentic fruit of Vatican Council II”[7] and a tool for aiding in its reception. The Extraordinary Synod of Bishops of 1985, convoked on the occasion of the twentieth anniversary of the closing of the Second Vatican Council and to measure its reception, suggested the preparation of a Catechism in order to offer the People of God a compendium of all Catholic doctrine and a sure point of reference for local catechisms. Pope John Paul II accepted this proposal as a desire which “fully responds to a real need of the universal Church and of the particular Churches.”[8] Compiled in collaboration with the entire Episcopate of the Catholic Church, this Catechism “truly expresses what could be called the symphony of the faith.”[9]

The Catechism includes “the new and the old (cfr. Mt 13:52), because the faith is always the same yet the source of ever new light. To respond to this twofold demand, the Catechism of the Catholic Church on the one hand repeats the old, traditional order already followed by the Catechism of St Pius V, arranging the material in four parts: the Creed, the Sacred Liturgy, with pride of place given to the sacraments, the Christian way of life, explained beginning with the Ten Commandments, and finally, Christian prayer. At the same time, however, the contents are often expressed in a new way in order to respond to the questions of our age.”[10] This Catechism is “a valid and legitimate instrument for ecclesial communion and a sure norm for teaching the faith.”[11] The content of faith finds “ its systematic and organic synthesis in the Catechism of the Catholic Church. Here, in fact, we see the wealth of teaching that the Church has received, safeguarded and proposed in her two thousand years of history. From Sacred Scripture to the Fathers of the Church, from theological masters to the saints across the centuries, the Catechism provides a permanent record of the many ways in which the Church has meditated on the faith and made progress in doctrine so as to offer certitude to believers in their lives of faith.”[12]

The Year of Faith is intended to contribute to a renewed conversion to the Lord Jesus and to the rediscovery of faith, so that the members of the Church will be credible and joy-filled witnesses to the Risen Lord in the world of today - capable of leading those many people who are seeking it to the “door of faith.” This “door” opens wide man’s gaze to Jesus Christ, present among us “always, until the end of the age” (Mt 28:20). He shows us how “the art of living” is learned “in an intense relationship with him.”[13] “Through his love, Jesus Christ attracts to himself the people of every generation: in every age he convokes the Church, entrusting her with the proclamation of the Gospel by a mandate that is ever new. Today too, there is a need for stronger ecclesial commitment to new evangelization in order to rediscover the joy of believing and the enthusiasm for communicating the faith.”[14]

At the invitation of Pope Benedict XVI,[15] the Congregation for the Doctrine of the Faith, in consultation with the competent Dicasteries of the Holy See and with the contribution of the Committee for the Preparation of the Year of Faith,[16] has drawn up this Note, with some recommendations for living this time of grace, without precluding other initiatives which the Holy Spirit will inspire among Pastors and faithful in various parts of the world.

Recommendations

“I know him in whom I have believed” (2 Tm 1:12). These words of St Paul help us to understand that faith is “first of all a personal adherence of man to God. At the same time, and inseparably, it is a free assent to the whole truth that God has revealed.”[17] Faith which is a personal trust in the Lord and the faith which we profess in the Creed are inseparable; they focus on each other and they require each other. There exists a profound bond between the lived faith and its contents. The faith of the Witnesses and Confessors is also the faith of the Apostles and Doctors of the Church.

Thus, the following recommendations for the Year of Faith desire to aid both the encounter with Christ through authentic witnesses to faith, and the ever-greater understanding of its contents. These proposals are intended as examples to encourage a ready response to the invitation of the Holy Father to live fully this Year as a special “time of grace.”[18] The joyous rediscovery of faith can also contribute to consolidate the unity and communion among the different bodies that make up the wider family of the Church.

I. On the Level of the Universal Church 

1. The main ecclesial event at the beginning of the Year of Faith will be the XIII General Assembly of the Ordinary Synod of Bishops, convoked by Pope Benedict XVI in October 2012, dedicated to The New Evangelization for the Transmission of the Christian Faith. During this Synod, on 11 October 2012, there will be a solemn celebration of the beginning of the Year of Faith, in remembrance of the fiftieth anniversary of the opening of the Second Vatican Council.

2. In the Year of Faith pilgrimages of the faithful to the See of Peter are to be encouraged, to profess faith in God the Father, Son and Holy Spirit, in unity with him who today is called to confirm his brothers and sisters in the faith (cfr. Lk 22:32). It is also important to promote pilgrimages to the Holy Land, the place which first saw the presence of Jesus, the Savior, and Mary, his Mother.

3. During this Year, it will be helpful to invite the faithful to turn with particular devotion to Mary, model of the Church, who “shines forth to the whole community of the elect as the model of virtues.”[19] Therefore, every initiative that helps the faithful to recognize the special role of Mary in the mystery of salvation, love her and follow her as a model of faith and virtue is to be encouraged. To this end it would be proper to organize pilgrimages, celebrations and gatherings at the major Marian shrines.

4. The next World Youth Day, in Rio de Janeiro in July 2013, will offer a special occasion for the young to experience the joy which comes from faith in the Lord Jesus and communion with the Holy Father, in the greater family of the Church.

5. It is hoped that many symposia, conferences and large gatherings will be held, even at the international level, to encourage encounters with authentic witness to the faith and to promote understanding of the contents of Catholic doctrine. Noting how, still today, the Word of God continues to grow and spread, it will be important to give witness that “all the anguish and all the longing of the human heart finds fulfilment”[20] in Christ Jesus and that faith “becomes a new criterion of understanding and action that changes the whole of man’s life.”[21] Some conferences should be particularly dedicated to the rediscovery of the teachings of Vatican Council II.

6. The Year of Faith will offer a special opportunity for all believers to deepen their knowledge of the primary documents of the Second Vatican Council and their study of the Catechism of the Catholic Church. This is especially true for candidates for priesthood, particularly during the propeduetic year or in their first years of theological studies, for novices in Institutes of Consecrated Life and Societies of Apostolic Life, as well as for those in a period of discernment for joining an Ecclesial Association or Movement.

7. This Year will provide an auspicious time for a more attentive reception of the homilies, catechesis, addresses and other speeches and documents of the Holy Father. Pastors, consecrated persons and the lay faithful are invited to renew their efforts in effective and heart-felt adherence to the teaching of the Successor of Peter.

8. During the Year of Faith, in cooperation with the Pontifical Council for the Promotion of Christian Unity, various ecumenical initiatives are to be planned, aimed at “the restoration of unity among all Christians” which “is one of the principal concerns of the Second Vatican Council.”[22] In particular, there will be a solemn ecumenical celebration in which all of the baptized will reaffirm their faith in Christ.

9. A Secretariat to coordinate all of the different initiatives promoted by various Dicasteries of the Holy See, or other events relevant to the Universal Church, will be established within the Pontifical Council for the Promotion of the New Evangelization. This Secretariat should be informed timely of the main events and can also suggest appropriate initiatives. The Secretariat will open a dedicated website with the goal of making available useful information regarding living out the Year of Faith more effectively.

10. At the conclusion of this Year, on the Solemnity of Our Lord Jesus Christ, Universal King, there will be a Eucharist celebrated by the Holy Father, in which a solemn renewal of the profession of faith will take place.

II. On the level of Episcopal Conferences [23]

1. Episcopal Conferences, in light of the specific mission of the Bishops as teachers and “heralds of the faith,”[24] can dedicate a day of study to the topic of faith, its personal witness and its transmission to new generations.

2. The republication in paperback and economical editions of the Documents of Vatican Council II, the Catechism of the Catholic Church and its Compendium is to be promoted, as is the wider distribution of these texts through electronic means and modern technologies.

3. A renewed effort to translate the documents of Vatican Council II and the Catechism of the Catholic Church into languages which lack a translation is desirable. Initiatives of charitable support to enable translations into the local languages of mission countries, where the local Churches cannot afford the expense, are to be encouraged. This should be done under the guidance of the Congregation for the Evangelization of Peoples.

4. Pastors should work to promote television and radio transmissions, films and publications focusing on the faith, its principles and content, as well as on the ecclesial significance of the Second Vatican Council. This should be done using the new styles of communication, especially on the popular level, making these things available to a wider public.

5. The Saints and the Blessed are the authentic witnesses of the faith.[25] It is, therefore, opportune that Episcopal Conferences work toward the dissemination of a knowledge of the local Saints of their territory, also by modern means of social communication.

6. The contemporary world is sensitive to the relationship between faith and art. It is, therefore, recommended that Episcopal Conferences maximize the catechetical potential – possibly with ecumenical cooperation – of the artistic patrimony of the region entrusted to their pastoral care.

7. Educators in centers of theological studies, seminaries and Catholic universities should be encouraged in their teaching to demonstrate the relevance within their various disciplines of the contents of the Catechism of the Catholic Church and of the implications derived from them.

8. It would be useful to arrange for the preparation of pamphlets and leaflets of an apologetic nature (cfr. 1 Pt 3:15), which should be done with the help of theologians and authors. Every member of the faithful would then be enabled to respond better to the questions which arise in difficult contexts – whether to do with sects, or the problems related to secularism and relativism, or to questions “arising from a changed mentality which, especially today, limits the field of rational certainties to that of scientific and technological discoveries,”[26] or to other specific issues.

9. It is hoped that local catechisms and various catechetical supplements in use in the particular Churches would be examined to ensure their complete conformity with the Catechism of the Catholic Church.[27] Should a catechism or supplement be found to be not totally in accord with the Catechism, or should some lacunae be discovered, new ones should be developed, following the example of those Conferences which have already done so.

10. The Year of Faith will also be an appropriate time to examine, in collaboration with the Congregation for Catholic Education, the Ratio of formation for future priests, ensuring that the contents of the Catechism for the Catholic Church are present in their theological studies.

III. At the Diocesan Level 

1. It is hoped that each particular Church would have a celebration of the opening of the Year of Faith and a solemn conclusion to it, in which to “profess our faith in the Risen Lord in our cathedrals and in the churches of the whole world.”[28]

2. It would be desirable that each Diocese in the world organize a study day on the Catechism of the Catholic Church, particularly for its priests, consecrated persons and catechists. On this occasion, for example, the Eastern Catholic Eparchies could hold a meeting with their priests to give witness to their specific experience and liturgical tradition in the one faith in Christ. Also, in this way, young particular Churches in mission territories would be able to give renewed witness to that joy of faith which is so often particular to them.

3. Each Bishop could devote a pastoral letter of his own to the topic of faith, keeping in mind the specific pastoral circumstances of the portion of the faithful entrusted to him, reminding them of the importance of the Second Vatican Council and of the Catechism of the Catholic Church.

4. It is hoped that in each Diocese, under the leadership of the Bishop, catechetical events will be organized, especially for the youth and those searching for a sense of life, helping them to discover the beauty of ecclesial faith, promoting encounters with meaningful witnesses to the faith.

5. It would be appropriate for each particular Church to review the reception of Vatican Council II and the Catechism of the Catholic Church in its own life and mission, particularly in the realm of catechesis. This would provide the opportunity for a renewal of commitment on the part of the catechetical offices of the Dioceses which - supported by the Commissions for Catechesis of the Episcopal Conferences – have the duty to care for the theological formation of catechists.

6. The continuing education of the clergy can be focused during this Year of Faith on the documents of Vatican Council II and on the Catechism of the Catholic Church, treating such themes as “the proclamation of the Risen Christ”, “the Church - sacrament of salvation”, “the mission of evangelization in the world today”, “faith and disbelief”, “faith, ecumenism and inter-religious dialogue”, “faith and eternal life”, “the hermeneutic of reform in continuity” and “the Catechism in ordinary pastoral care.”

7. Bishops are invited to organize penitential celebrations, particularly during Lent, in which all can ask for God’s forgiveness, especially for sins against faith. This Year also provides an appropriate occasion in which all can approach the Sacrament of Penance with greater faith and more frequently.

8. It is hoped that there will be a renewed creative dialogue between faith and reason in the academic and artistic communities, through symposia, meetings and days of study, especially at Catholic universities, in order to demonstrate that “there cannot be any conflict between faith and genuine science, because both, albeit via different routes, tend towards the truth.”[29]

9. It is also important to promote encounters with those persons who, “while not claiming to have the gift of faith, are nevertheless sincerely searching for the ultimate meaning and definitive truth of their lives and of the world,”[30] taking as an example the dialogues of the Courtyard of the Gentiles, sponsored by the Pontifical Council for Culture.

10. The Year of Faith can be an opportunity to pay greater attention to Catholic schools, which are a perfect place to offer to students a living witness to the Lord and to nurture their faith. This can be done by making use of good catechetical tools, like the Compendium of the Catechism of the Catholic Church and Youcat.

IV. At the level of the Parish / Community / Association / Movement 

1. In preparation for the Year of Faith, all of the faithful are invited to read closely and meditate upon Pope Benedict XVI’s Apostolic Letter, Porta fidei.

2. The Year of Faith “will also be a good opportunity to intensify the celebration of the faith in the liturgy, especially in the Eucharist.”[31] In the Eucharist, mystery of faith and source of the new evangelization, the faith of the Church is proclaimed, celebrated and strengthened. All of the faithful are invited to participate in the Eucharist actively, fruitfully and with awareness, in order to be authentic witnesses of the Lord.

3. Priests should devote greater attention to the study of the documents of Vatican Council II and the Catechism of the Catholic Church, drawing from them resources for the pastoral care of their parishes – catechesis, preaching, Sacramental preparation. They should also offer cycles of homilies on the faith or on certain specific aspects such as, for example, “the encounter with Christ”, “the fundamental contents of the Creed”, and “faith and the Church.”[32]

4. Catechists should hold more firmly to the doctrinal richness of the Catechism of the Catholic Church and, under the direction of their pastors, offer guidance in reading this precious document to groups of faithful, working toward a deeper common understanding thereof, with the goal of creating small communities of faith, and of giving witness to the Lord Jesus.

5. It is hoped that there will be a renewed commitment in parishes to the distribution of the Catechism of the Catholic Church, and of other resources appropriate for families, which are true domestic churches and the primary setting for the transmission of the faith. This might be done, for example, during the blessing of homes, the Baptism of adults, Confirmations and Marriages. This can contribute to the deepening of Catholic teaching “in our homes and among our families, so that everyone may feel a strong need to know better and to transmit to future generations the faith of all times.”[33]

6. The promotion of missions and other popular programs in parishes and in the workplace can help the faithful to rediscover the gift of Baptismal faith and the task of giving witness, knowing that the Christian vocation “by its very nature is also a vocation to the apostolate.”[34]

7. During this time, members of Institutes of Consecrated Life and of Societies of Apostolic Life are asked to work towards the new evangelization with a renewed union to the Lord Jesus, each according to their proper charism, in fidelity to the Holy Father and to sound doctrine.

8. Contemplative communities, during the Year of Faith, should pray specifically for the renewal of the faith among the People of God and for a new impulse for its transmission to the young.

9. Associations and Ecclesial Movements are invited to promote specific initiatives which, through the contribution of their proper charism and in collaboration with their local Pastors, will contribute to the wider experience of the Year of Faith. The new Communities and Ecclesial Movements, in a creative and generous way, will be able to find the most appropriate ways in which to offer their witness to the faith in service to the Church.

10. All of the faithful, called to renew the gift of faith, should try to communicate their own experience of faith and charity[35] to their brothers and sisters of other religions, with those who do not believe, and with those who are just indifferent. In this way, it is hoped that the entire Christian people will begin a kind of mission toward those with whom they live and work, knowing that they “have welcomed the news of salvation which is meant for every man.”[36]

Conclusion 

Faith “is the lifelong companion that makes it possible to perceive, ever anew, the marvels that God works for us. Intent on gathering the signs of the times in the present of history, faith commits every one of us to become a living sign of the presence of the Risen Lord in the world.”[37] Faith is both a personal and a communal act: it is a gift from God that is lived in the communion of the Church and must be communicated to the world. Every initiative for the Year of Faith should be designed to aid in the joyous rediscovery of the faith and its renewed transmission. The recommendations provided here have the goal of inviting all of the members of the Church to work so that this Year may be a special time in which we, as Christians, may share that which is most dear to us: Christ Jesus, the Redeemer of mankind, Universal King, “leader and perfecter of faith” (Hb 12: 2).

Given in Rome, at the Congregation for the Doctrine of the Faith, on 6 January 2012, the Solemnity of the Epiphany of the Lord.

William Cardinal Levada 

Prefect

Luis F. Ladaria, S.J. 

Secretary

[1] Benedict XVI, Enc. Letter, Deus caritas est, 25 December 2005, n. 1.

[2] Id., Homily on the Feast of the Baptism of the Lord, 10 January 2010.

[3] John XXIII, Address of the solemn opening of the Ecumenical Vatican Council II, 11 October 1962.

[4] Conc. Ecum. Vat. II, Dogmatic Constitution, Lumen gentium, n. 1.

[5] The Ordinary Assemblies of the Synod of Bishops have treated the following topics: The preservation and strengthening of the Catholic Faith, its integrity, vigor, development, historical and doctrinal coherence (1967), The ministerial priesthood and justice in the world (1971), Evangelization in the modern world (1974), Catechesis in our time (1977), The Christian Family (1980), Penance and reconciliation in the mission of the Church (1983), The vocation and mission of the laity in the Church and in the world (1987), The formation of priests in actual circumstances (1991), Consecrated life and its mission in the Church and in the world (1994), The Bishop: Servant of the Gospel of Jesus Christ for the hope of the world (2001), The Eucharist: source and summit of the life and mission of the Church (2005), The Word of God in the life and mission of the Church (2008).

[6] Benedict XVI, Address to the Roman Curia, 22 December 2005.

[7] Id., Porta fidei, n. 4.

[8] John Paul II, Address on the closing of the Second Extraordinary Assembly of the Synod of Bishops, 7 December 1985, n. 6. The same Pope, in the initial phase of this Synod, during the Angelus of 24 November 1985, said: “Fatih is the principal foundation, it is the cornerstone, the essential criterion of the renewal willed by the Council. From faith come custom, the stile of life and practical direction in every circumstance.”

[9] Id., Apostolic Constitution, Fidei depositum, 11 October 1992, n. 2.

[10] Ibid., n. 3.

[11] Ibid., n. 4.

[12] Benedict XVI, Porta fidei, n. 11.

[13] Id., Address to the participants in the meeting organized by the Pontifical Council for the Promotion of the New Evangelization, 15 October 2011.

[14] Id., Apostolic Letter, Porta fidei, n. 7.

[15] Cfr. ibid., n. 12.

[16] This Committee, formed by the Congregation for the Doctrine of the Faith, according to the mandate of the Holy Father, Benedict XVI, includes among its members: Cardinals William Levada, Francis Arinze, Angelo Bagnasco, Ivan Dias, Francis E. George, Zenon Grocholewski, Marc Ouellet, Mauro Piacenza, Jean-Pierre Ricard, Stanisław Ryłko and Christoph Schönborn; Archbishops Luis F. Ladaria, and Salvatore Fisichella; Bishops Mario del Valle Moronta Rodríguez, Gerhard Ludwig Müller and Raffaello Martinelli.

[17] Catechism of the Catholic Church, n. 150.

[18] Benedict XVI, Apostolic Letter, Porta fidei, n. 15.

[19] Conc. Ecum. Vat. II, Dogmatic Constitution, Lumen gentium, n. 65.

[20] Benedict XVI, Apostolic Letter, Porta fidei, n. 13.

[21] Ibid., n. 6.

[22] Conc. Ecum. Vat. II, Decree, Unitatis redintigratio, n. 1.

[23] The following recommendations made for Episcopal Conferences are also offered, in an analogous way, to the Synods of Bishops of Patriarchal and Major Archepiscopal Churches, as well as to the Assemblies of Hierarchs of the other Eastern Catholic Churches sui iuris.

[24] Conc. Ecum. Vat. II, Dogmatic Constitution, Lumen gentium, n. 25.

[25] Benedict XVI, Apostolic Letter, Porta fidei, n. 13.

[26] Ibid., n. 12.

[27] John Paul II, Apostolic Constitution, Fidei depositum, n. 4.

[28] Benedict XVI, Apostolic Letter, Porta fidei, n. 8.

[29] Ibid., n. 12.

[30] Ibid., n. 10.

[31] Ibid., n. 9.

[32] Cfr., Benedict XVI, Apostolic Exhortation, Verbum Domini, 30 September 2010, nn. 59-60, and 74.

[33] ID., Apostolic Letter, Porta fidei, n. 8.

[34] Conc. Ecum. Vat. II, Decree, Apostolicam actuositatem, n. 2.

[35] Cfr. Benedict XVI, Apostolic Letter, Porta fidei, n. 14.

[36] Conc. Ecum. Vat. II, Pastoral Constitution, Gaudium et spes, n. 1.

[37] Benedict XVI, Apostolic Letter, Porta fidei, n. 15.

Apostolic Letter Porta Fideli for the indication of the year of Faith

Apostolic Letter Porta Fideli for the 

indication of the year of Faith

APOSTOLIC LETTER "MOTU PROPRIO DATA"

PORTA FIDEI OF THE SUPREME PONTIFF BENEDICT XVI

FOR THE INDICTION OF THE YEAR OF FAITH

1. The “door of faith” (Acts 14:27) is always open for us, ushering us into the life of communion with God and offering entry into his Church. It is possible to cross that threshold when the word of God is proclaimed and the heart allows itself to be shaped by transforming grace. To enter through that door is to set out on a journey that lasts a lifetime. It begins with baptism (cf. Rom 6:4), through which we can address God as Father, and it ends with the passage through death to eternal life, fruit of the resurrection of the Lord Jesus, whose will it was, by the gift of the Holy Spirit, to draw those who believe in him into his own glory (cf. Jn 17:22). To profess faith in the Trinity – Father, Son and Holy Spirit – is to believe in one God who is Love (cf. 1 Jn 4:8): the Father, who in the fullness of time sent his Son for our salvation; Jesus Christ, who in the mystery of his death and resurrection redeemed the world; the Holy Spirit, who leads the Church across the centuries as we await the Lord’s glorious return.

2. Ever since the start of my ministry as Successor of Peter, I have spoken of the need to rediscover the journey of faith so as to shed ever clearer light on the joy and renewed enthusiasm of the encounter with Christ. During the homily at the Mass marking the inauguration of my pontificate I said: “The Church as a whole and all her Pastors, like Christ, must set out to lead people out of the desert, towards the place of life, towards friendship with the Son of God, towards the One who gives us life, and life in abundance.”[1] It often happens that Christians are more concerned for the social, cultural and political consequences of their commitment, continuing to think of the faith as a self-evident presupposition for life in society. In reality, not only can this presupposition no longer be taken for granted, but it is often openly denied.[2] Whereas in the past it was possible to recognize a unitary cultural matrix, broadly accepted in its appeal to the content of the faith and the values inspired by it, today this no longer seems to be the case in large swathes of society, because of a profound crisis of faith that has affected many people.

3. We cannot accept that salt should become tasteless or the light be kept hidden (cf. Mt 5:13-16). The people of today can still experience the need to go to the well, like the Samaritan woman, in order to hear Jesus, who invites us to believe in him and to draw upon the source of living water welling up within him (cf. Jn 4:14). We must rediscover a taste for feeding ourselves on the word of God, faithfully handed down by the Church, and on the bread of life, offered as sustenance for his disciples (cf. Jn 6:51). Indeed, the teaching of Jesus still resounds in our day with the same power: “Do not labour for the food which perishes, but for the food which endures to eternal life” (Jn 6:27). The question posed by his listeners is the same that we ask today: “What must we do, to be doing the works of God?” (Jn 6:28). We know Jesus’ reply: “This is the work of God, that you believe in him whom he has sent” (Jn 6:29). Belief in Jesus Christ, then, is the way to arrive definitively at salvation.

4. In the light of all this, I have decided to announce a Year of Faith. It will begin on 11 October 2012, the fiftieth anniversary of the opening of the Second Vatican Council, and it will end on the Solemnity of Our Lord Jesus Christ, Universal King, on 24 November 2013. The starting date of 11 October 2012 also marks the twentieth anniversary of the publication of the Catechism of the Catholic Church, a text promulgated by my Predecessor, Blessed John Paul II,[3] with a view to illustrating for all the faithful the power and beauty of the faith. This document, an authentic fruit of the Second Vatican Council, was requested by the Extraordinary Synod of Bishops in 1985 as an instrument at the service of catechesis[4] and it was produced in collaboration with all the bishops of the Catholic Church. Moreover, the theme of the General Assembly of the Synod of Bishops that I have convoked for October 2012 is “The New Evangelization for the Transmission of the Christian Faith”. This will be a good opportunity to usher the whole Church into a time of particular reflection and rediscovery of the faith. It is not the first time that the Church has been called to celebrate a Year of Faith. My venerable Predecessor the Servant of God Paul VI announced one in 1967, to commemorate the martyrdom of Saints Peter and Paul on the 19th centenary of their supreme act of witness. He thought of it as a solemn moment for the whole Church to make “an authentic and sincere profession of the same faith”; moreover, he wanted this to be confirmed in a way that was “individual and collective, free and conscious, inward and outward, humble and frank”.[5] He thought that in this way the whole Church could reappropriate “exact knowledge of the faith, so as to reinvigorate it, purify it, confirm it, and confess it”.[6] The great upheavals of that year made even more evident the need for a celebration of this kind. It concluded with the Credo of the People of God,[7] intended to show how much the essential content that for centuries has formed the heritage of all believers needs to be confirmed, understood and explored ever anew, so as to bear consistent witness in historical circumstances very different from those of the past.

5. In some respects, my venerable predecessor saw this Year as a “consequence and a necessity of the postconciliar period”,[8] fully conscious of the grave difficulties of the time, especially with regard to the profession of the true faith and its correct interpretation. It seemed to me that timing the launch of the Year of Faith to coincide with the fiftieth anniversary of the opening of the Second Vatican Council would provide a good opportunity to help people understand that the texts bequeathed by the Council Fathers, in the words of Blessed John Paul II, “have lost nothing of their value or brilliance. They need to be read correctly, to be widely known and taken to heart as important and normative texts of the Magisterium, within the Church's Tradition ... I feel more than ever in duty bound to point to the Council as the great grace bestowed on the Church in the twentieth century: there we find a sure compass by which to take our bearings in the century now beginning.”[9] I would also like to emphasize strongly what I had occasion to say concerning the Council a few months after my election as Successor of Peter: “if we interpret and implement it guided by a right hermeneutic, it can be and can become increasingly powerful for the ever necessary renewal of the Church.”[10]

6. The renewal of the Church is also achieved through the witness offered by the lives of believers: by their very existence in the world, Christians are called to radiate the word of truth that the Lord Jesus has left us. The Council itself, in the Dogmatic Constitution Lumen Gentium, said this: While “Christ, ‘holy, innocent and undefiled’ (Heb 7:26) knew nothing of sin (cf. 2 Cor 5:21), but came only to expiate the sins of the people (cf. Heb 2:17)... the Church ... clasping sinners to its bosom, at once holy and always in need of purification, follows constantly the path of penance and renewal. The Church, ‘like a stranger in a foreign land, presses forward amid the persecutions of the world and the consolations of God’, announcing the cross and death of the Lord until he comes (cf. 1 Cor 11:26). But by the power of the risen Lord it is given strength to overcome, in patience and in love, its sorrow and its difficulties, both those that are from within and those that are from without, so that it may reveal in the world, faithfully, although with shadows, the mystery of its Lord until, in the end, it shall be manifested in full light.”[11]

The Year of Faith, from this perspective, is a summons to an authentic and renewed conversion to the Lord, the one Saviour of the world. In the mystery of his death and resurrection, God has revealed in its fullness the Love that saves and calls us to conversion of life through the forgiveness of sins (cf. Acts 5:31). For Saint Paul, this Love ushers us into a new life: “We were buried ... with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Rom 6:4). Through faith, this new life shapes the whole of human existence according to the radical new reality of the resurrection. To the extent that he freely cooperates, man’s thoughts and affections, mentality and conduct are slowly purified and transformed, on a journey that is never completely finished in this life. “Faith working through love” (Gal 5:6) becomes a new criterion of understanding and action that changes the whole of man’s life (cf. Rom 12:2; Col 3:9-10; Eph 4:20-29; 2 Cor 5:17).

7. “Caritas Christi urget nos” (2 Cor 5:14): it is the love of Christ that fills our hearts and impels us to evangelize. Today as in the past, he sends us through the highways of the world to proclaim his Gospel to all the peoples of the earth (cf. Mt 28:19). Through his love, Jesus Christ attracts to himself the people of every generation: in every age he convokes the Church, entrusting her with the proclamation of the Gospel by a mandate that is ever new. Today too, there is a need for stronger ecclesial commitment to new evangelization in order to rediscover the joy of believing and the enthusiasm for communicating the faith. In rediscovering his love day by day, the missionary commitment of believers attains force and vigour that can never fade away. Faith grows when it is lived as an experience of love received and when it is communicated as an experience of grace and joy. It makes us fruitful, because it expands our hearts in hope and enables us to bear life-giving witness: indeed, it opens the hearts and minds of those who listen to respond to the Lord’s invitation to adhere to his word and become his disciples. Believers, so Saint Augustine tells us, “strengthen themselves by believing”.[12] The saintly Bishop of Hippo had good reason to express himself in this way. As we know, his life was a continual search for the beauty of the faith until such time as his heart would find rest in God.[13] His extensive writings, in which he explains the importance of believing and the truth of the faith, continue even now to form a heritage of incomparable riches, and they still help many people in search of God to find the right path towards the “door of faith”.

Only through believing, then, does faith grow and become stronger; there is no other possibility for possessing certitude with regard to one’s life apart from self-abandonment, in a continuous crescendo, into the hands of a love that seems to grow constantly because it has its origin in God.

8. On this happy occasion, I wish to invite my brother bishops from all over the world to join the Successor of Peter, during this time of spiritual grace that the Lord offers us, in recalling the precious gift of faith. We want to celebrate this Year in a worthy and fruitful manner. Reflection on the faith will have to be intensified, so as to help all believers in Christ to acquire a more conscious and vigorous adherence to the Gospel, especially at a time of profound change such as humanity is currently experiencing. We will have the opportunity to profess our faith in the Risen Lord in our cathedrals and in the churches of the whole world; in our homes and among our families, so that everyone may feel a strong need to know better and to transmit to future generations the faith of all times. Religious communities as well as parish communities, and all ecclesial bodies old and new, are to find a way, during this Year, to make a public profession of the Credo.

9. We want this Year to arouse in every believer the aspiration to profess the faith in fullness and with renewed conviction, with confidence and hope. It will also be a good opportunity to intensify the celebration of the faith in the liturgy, especially in the Eucharist, which is “the summit towards which the activity of the Church is directed; ... and also the source from which all its power flows.”[14] At the same time, we make it our prayer that believers’ witness of life may grow in credibility. To rediscover the content of the faith that is professed, celebrated, lived and prayed,[15] and to reflect on the act of faith, is a task that every believer must make his own, especially in the course of this Year.

Not without reason, Christians in the early centuries were required to learn the creed from memory. It served them as a daily prayer not to forget the commitment they had undertaken in baptism. With words rich in meaning, Saint Augustine speaks of this in a homily on the redditio symboli, the handing over of the creed: “the symbol of the holy mystery that you have all received together and that today you have recited one by one, are the words on which the faith of Mother Church is firmly built above the stable foundation that is Christ the Lord. You have received it and recited it, but in your minds and hearts you must keep it ever present, you must repeat it in your beds, recall it in the public squares and not forget it during meals: even when your body is asleep, you must watch over it with your hearts.”[16]

10. At this point I would like to sketch a path intended to help us understand more profoundly not only the content of the faith, but also the act by which we choose to entrust ourselves fully to God, in complete freedom. In fact, there exists a profound unity between the act by which we believe and the content to which we give our assent. Saint Paul helps us to enter into this reality when he writes: “Man believes with his heart and so is justified, and he confesses with his lips and so is saved” (Rom 10:10). The heart indicates that the first act by which one comes to faith is God’s gift and the action of grace which acts and transforms the person deep within.

The example of Lydia is particularly eloquent in this regard. Saint Luke recounts that, while he was at Philippi, Paul went on the Sabbath to proclaim the Gospel to some women; among them was Lydia and “the Lord opened her heart to give heed to what was said by Paul” (Acts 16:14). There is an important meaning contained within this expression. Saint Luke teaches that knowing the content to be believed is not sufficient unless the heart, the authentic sacred space within the person, is opened by grace that allows the eyes to see below the surface and to understand that what has been proclaimed is the word of God.

Confessing with the lips indicates in turn that faith implies public testimony and commitment. A Christian may never think of belief as a private act. Faith is choosing to stand with the Lord so as to live with him. This “standing with him” points towards an understanding of the reasons for believing. Faith, precisely because it is a free act, also demands social responsibility for what one believes. The Church on the day of Pentecost demonstrates with utter clarity this public dimension of believing and proclaiming one’s faith fearlessly to every person. It is the gift of the Holy Spirit that makes us fit for mission and strengthens our witness, making it frank and courageous.

Profession of faith is an act both personal and communitarian. It is the Church that is the primary subject of faith. In the faith of the Christian community, each individual receives baptism, an effective sign of entry into the people of believers in order to obtain salvation. As we read in the Catechism of the Catholic Church: “ ‘I believe’ is the faith of the Church professed personally by each believer, principally during baptism. ‘We believe’ is the faith of the Church confessed by the bishops assembled in council or more generally by the liturgical assembly of believers. ‘I believe’ is also the Church, our mother, responding to God by faith as she teaches us to say both ‘I believe’ and ‘we believe’.”[17]

Evidently, knowledge of the content of faith is essential for giving one’s own assent, that is to say for adhering fully with intellect and will to what the Church proposes. Knowledge of faith opens a door into the fullness of the saving mystery revealed by God. The giving of assent implies that, when we believe, we freely accept the whole mystery of faith, because the guarantor of its truth is God who reveals himself and allows us to know his mystery of love.[18]

On the other hand, we must not forget that in our cultural context, very many people, while not claiming to have the gift of faith, are nevertheless sincerely searching for the ultimate meaning and definitive truth of their lives and of the world. This search is an authentic “preamble” to the faith, because it guides people onto the path that leads to the mystery of God. Human reason, in fact, bears within itself a demand for “what is perennially valid and lasting”.[19] This demand constitutes a permanent summons, indelibly written into the human heart, to set out to find the One whom we would not be seeking had he not already set out to meet us.[20] To this encounter, faith invites us and it opens us in fullness.

11. In order to arrive at a systematic knowledge of the content of the faith, all can find in the Catechism of the Catholic Church a precious and indispensable tool. It is one of the most important fruits of the Second Vatican Council. In the Apostolic Constitution Fidei Depositum, signed, not by accident, on the thirtieth anniversary of the opening of the Second Vatican Council, Blessed John Paul II wrote: “this catechism will make a very important contribution to that work of renewing the whole life of the Church ... I declare it to be a valid and legitimate instrument for ecclesial communion and a sure norm for teaching the faith.”[21]

It is in this sense that that the Year of Faith will have to see a concerted effort to rediscover and study the fundamental content of the faith that receives its systematic and organic synthesis in the Catechism of the Catholic Church. Here, in fact, we see the wealth of teaching that the Church has received, safeguarded and proposed in her two thousand years of history. From Sacred Scripture to the Fathers of the Church, from theological masters to the saints across the centuries, the Catechism provides a permanent record of the many ways in which the Church has meditated on the faith and made progress in doctrine so as to offer certitude to believers in their lives of faith.

In its very structure, the Catechism of the Catholic Church follows the development of the faith right up to the great themes of daily life. On page after page, we find that what is presented here is no theory, but an encounter with a Person who lives within the Church. The profession of faith is followed by an account of sacramental life, in which Christ is present, operative and continues to build his Church. Without the liturgy and the sacraments, the profession of faith would lack efficacy, because it would lack the grace which supports Christian witness. By the same criterion, the teaching of the Catechism on the moral life acquires its full meaning if placed in relationship with faith, liturgy and prayer.

12. In this Year, then, the Catechism of the Catholic Church will serve as a tool providing real support for the faith, especially for those concerned with the formation of Christians, so crucial in our cultural context. To this end, I have invited the Congregation for the Doctrine of the Faith, by agreement with the competent Dicasteries of the Holy See, to draw up a Note, providing the Church and individual believers with some guidelines on how to live this Year of Faith in the most effective and appropriate ways, at the service of belief and evangelization.

To a greater extent than in the past, faith is now being subjected to a series of questions arising from a changed mentality which, especially today, limits the field of rational certainties to that of scientific and technological discoveries. Nevertheless, the Church has never been afraid of demonstrating that there cannot be any conflict between faith and genuine science, because both, albeit via different routes, tend towards the truth.[22]

13. One thing that will be of decisive importance in this Year is retracing the history of our faith, marked as it is by the unfathomable mystery of the interweaving of holiness and sin. While the former highlights the great contribution that men and women have made to the growth and development of the community through the witness of their lives, the latter must provoke in each person a sincere and continuing work of conversion in order to experience the mercy of the Father which is held out to everyone.

During this time we will need to keep our gaze fixed upon Jesus Christ, the “pioneer and perfecter of our faith” (Heb 12:2): in him, all the anguish and all the longing of the human heart finds fulfilment. The joy of love, the answer to the drama of suffering and pain, the power of forgiveness in the face of an offence received and the victory of life over the emptiness of death: all this finds fulfilment in the mystery of his Incarnation, in his becoming man, in his sharing our human weakness so as to transform it by the power of his resurrection. In him who died and rose again for our salvation, the examples of faith that have marked these two thousand years of our salvation history are brought into the fullness of light.

By faith, Mary accepted the Angel’s word and believed the message that she was to become the Mother of God in the obedience of her devotion (cf. Lk 1:38). Visiting Elizabeth, she raised her hymn of praise to the Most High for the marvels he worked in those who trust him (cf. Lk 1:46-55). With joy and trepidation she gave birth to her only son, keeping her virginity intact (cf. Lk 2:6-7). Trusting in Joseph, her husband, she took Jesus to Egypt to save him from Herod’s persecution (cf. Mt 2:13-15). With the same faith, she followed the Lord in his preaching and remained with him all the way to Golgotha (cf. Jn 19:25-27). By faith, Mary tasted the fruits of Jesus’ resurrection, and treasuring every memory in her heart (cf. Lk 2:19, 51), she passed them on to the Twelve assembled with her in the Upper Room to receive the Holy Spirit (cf. Acts 1:14; 2:1-4).

By faith, the Apostles left everything to follow their Master (cf. Mk 10:28). They believed the words with which he proclaimed the Kingdom of God present and fulfilled in his person (cf. Lk 11:20). They lived in communion of life with Jesus who instructed them with his teaching, leaving them a new rule of life, by which they would be recognized as his disciples after his death (cf. Jn 13:34-35). By faith, they went out to the whole world, following the command to bring the Gospel to all creation (cf. Mk 16:15) and they fearlessly proclaimed to all the joy of the resurrection, of which they were faithful witnesses.

By faith, the disciples formed the first community, gathered around the teaching of the Apostles, in prayer, in celebration of the Eucharist, holding their possessions in common so as to meet the needs of the brethren (cf. Acts 2:42-47).

By faith, the martyrs gave their lives, bearing witness to the truth of the Gospel that had transformed them and made them capable of attaining to the greatest gift of love: the forgiveness of their persecutors.

By faith, men and women have consecrated their lives to Christ, leaving all things behind so as to live obedience, poverty and chastity with Gospel simplicity, concrete signs of waiting for the Lord who comes without delay. By faith, countless Christians have promoted action for justice so as to put into practice the word of the Lord, who came to proclaim deliverance from oppression and a year of favour for all (cf. Lk 4:18-19).

By faith, across the centuries, men and women of all ages, whose names are written in the Book of Life (cf. Rev 7:9, 13:8), have confessed the beauty of following the Lord Jesus wherever they were called to bear witness to the fact that they were Christian: in the family, in the workplace, in public life, in the exercise of the charisms and ministries to which they were called.

By faith, we too live: by the living recognition of the Lord Jesus, present in our lives and in our history.

14. The Year of Faith will also be a good opportunity to intensify the witness of charity. As Saint Paul reminds us: “So faith, hope, love abide, these three; but the greatest of these is love” (1 Cor 13:13). With even stronger words – which have always placed Christians under obligation – Saint James said: “What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, ‘Go in peace, be warmed and filled’, without giving them the things needed for the body, what does it profit? So faith by itself, if it has no works, is dead. But some one will say, ‘You have faith and I have works.’ Show me your faith apart from your works, and I by my works will show you my faith” (Jas 2:14-18).

Faith without charity bears no fruit, while charity without faith would be a sentiment constantly at the mercy of doubt. Faith and charity each require the other, in such a way that each allows the other to set out along its respective path. Indeed, many Christians dedicate their lives with love to those who are lonely, marginalized or excluded, as to those who are the first with a claim on our attention and the most important for us to support, because it is in them that the reflection of Christ’s own face is seen. Through faith, we can recognize the face of the risen Lord in those who ask for our love. “As you did it to one of the least of these my brethren, you did it to me” (Mt 25:40). These words are a warning that must not be forgotten and a perennial invitation to return the love by which he takes care of us. It is faith that enables us to recognize Christ and it is his love that impels us to assist him whenever he becomes our neighbour along the journey of life. Supported by faith, let us look with hope at our commitment in the world, as we await “new heavens and a new earth in which righteousness dwells” (2 Pet 3:13; cf. Rev 21:1).

15. Having reached the end of his life, Saint Paul asks his disciple Timothy to “aim at faith” (2 Tim 2:22) with the same constancy as when he was a boy (cf. 2 Tim 3:15). We hear this invitation directed to each of us, that none of us grow lazy in the faith. It is the lifelong companion that makes it possible to perceive, ever anew, the marvels that God works for us. Intent on gathering the signs of the times in the present of history, faith commits every one of us to become a living sign of the presence of the Risen Lord in the world. What the world is in particular need of today is the credible witness of people enlightened in mind and heart by the word of the Lord, and capable of opening the hearts and minds of many to the desire for God and for true life, life without end.

“That the word of the Lord may speed on and triumph” (2 Th 3:1): may this Year of Faith make our relationship with Christ the Lord increasingly firm, since only in him is there the certitude for looking to the future and the guarantee of an authentic and lasting love. The words of Saint Peter shed one final ray of light on faith: “In this you rejoice, though now for a little while you may have to suffer various trials, so that the genuineness of your faith, more precious than gold which though perishable is tested by fire, may redound to praise and glory and honour at the revelation of Jesus Christ. Without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy. As the outcome of your faith you obtain the salvation of your souls” (1 Pet 1:6-9). The life of Christians knows the experience of joy as well as the experience of suffering. How many of the saints have lived in solitude! How many believers, even in our own day, are tested by God’s silence when they would rather hear his consoling voice! The trials of life, while helping us to understand the mystery of the Cross and to participate in the sufferings of Christ (cf. Col 1:24), are a prelude to the joy and hope to which faith leads: “when I am weak, then I am strong” (2 Cor 12:10). We believe with firm certitude that the Lord Jesus has conquered evil and death. With this sure confidence we entrust ourselves to him: he, present in our midst, overcomes the power of the evil one (cf. Lk 11:20); and the Church, the visible community of his mercy, abides in him as a sign of definitive reconciliation with the Father.

Let us entrust this time of grace to the Mother of God, proclaimed “blessed because she believed” (Lk 1:45).

Given in Rome, at Saint Peter’s, on 11 October in the year 2011, the seventh of my Pontificate.

BENEDICTUS PP. XVI