Pope Benedict on Prayer

Pope Benedict on Prayer 22 – The cry of Jesus from the Cross


Vatican City, 8 February 2012 (VIS) – The prayer of Jesus at the moment of His death, as narrated by St. Mark and St. Matthew was the theme of Benedict XVI’s catechesis during his general audience, held this morning in the Paul VI Hall.

“In the structure of the narrative”, the Pope said, “Jesus’ cry rises at the end of three hours of darkness, which had descended upon the earth from midday to three o’clock in the afternoon. Those three hours of darkness were, in their turn, the continuation of an earlier period which also lasted three hours and began with the crucifixion. … In biblical tradition darkness has an ambivalent meaning: it is a sign of the presence and action of evil, but also of the mysterious presence and action of God Who is capable of vanquishing all darkness. … In the scene of Jesus’ crucifixion darkness envelops the earth, the darkness of death in which the Son of God immerses Himself, in order bring life with His act of love”.”Insulted by various categories of people, surrounded by a darkness covering everything, at the very moment in which He is facing death Jesus’ cry shows that, along with His burden of suffering and death apparently accompanied by abandonment and the absence of God, He is entirely certain of the closeness of the Father, Who approves this supreme act of love and of total giving of Self, although we do not hear His voice from on high as we did in earlier moments”.

Yet, the Holy Father asked, “what is the meaning of Jesus’ prayer? The cry addressed to the Father: ‘my God, my God, why have you forsaken me?'” He explained that “the words Jesus addresses to the Father are the beginning of Psalm 22, in which the Psalmist expresses the tension between, on the one hand, being left alone and, on the other, the certain knowledge of God’s presence amongst His people. … The Psalmist speaks of a ‘cry’ to express all the suffering of his prayer before the apparently absent God. At moments of anguish prayer becomes a cry.

“This also happens in our own relationship with the Lord”, the Pope added. “In the face of difficult and painful situations, when it seems that God does not hear, we must not be afraid to entrust Him with the burden we are carrying in our hearts, we must not be afraid to cry out to Him in our suffering”.

“Jesus prays at the moment of ultimate rejection by man, at the moment of abandonment. However, He is aware that God the Father is present even at the instant in which He is experiencing the human drama of death. Yet nonetheless, a question arises in our hearts: how is it possible that such a powerful God does not intervene to save His Son from this terrible trial?”

The Holy Father explained that “it is important to understand that the prayer of Jesus is not the cry of a person who meets death with desperation, nor that of a person who knows he has been abandoned. At that moment Jesus appropriates Psalm 22, the Psalm of the suffering people of Israel, at that moment He takes upon Himself not only the suffering of His people, but also that of all men and women oppressed by evil. … And He takes all this to the heart of God in the certainty that His cry will be heard in the resurrection. … His is a suffering in communion with us and for us, it derives from love and carries within itself redemption and the victory of love.

“The people at the foot of Jesus’ cross were unable to understand, they thought His cry was a supplication to Elijah. … We likewise find ourselves, ever and anew, facing the ‘today’ of suffering, the silence of God – many times we say as much in our prayers – but we also find ourselves facing the ‘today’ of the Resurrection, of the response of God Who took our sufferings upon Himself, to carry them with us and give us the certain hope that they will be overcome”.

“In our prayers”, the Holy Father concluded, “let us bring God our daily crosses, in the certainty that He is present and listens to us. The cry of Jesus reminds us that in prayer we must cross the barrier of ‘self’ and our own problems, and open ourselves to the needs and sufferings of others. May the prayer of the dying Jesus on the cross teach us to pray with love for so many brothers and sisters who feel the burden of daily life, who are experiencing moments of difficulty, who suffer and hear no words of comfort, that they may feel the love of God Who never abandons us.

Pope Benedict on Prayer 21 – We Must Learn To Have Greater Trust In Divine Providence

VATICAN CITY, 1 FEB 2012 (VIS) – This morning in the Paul VI Hall the Holy Father received thousands of pilgrims from around the world in his weekly general audience. As part of a series of catecheses dedicated to the prayers pronounced by Christ, he focused his remarks on Jesus’ prayer in the Garden of Gethsemane.

Mark the Evangelist narrates how, following the Last Supper, Jesus went to the Mount of Olives and readied Himself for personal prayer. “But this time”, the Pope said, “something new occurred; it seemed that He did not want to remain alone. Many times in the past Jesus had moved away from the crowds, even from His own disciples. … However, in Gethsemane he invited Peter, James and John to stay close by; the same disciples who had accompanied Him during the Transfiguration.

“The proximity of these three during the prayer at Gethsemane is significant”, Benedict XVI added. It represents “a request for solidarity at the moment in which He felt the approach of death. Above all it was a closeness in prayer, an expression of unity with Him at the moment in which He was preparing to accomplish the Father’s will to the end, an invitation to all disciples to follow Him on the path of the Cross”.

Jesus’ words to the three disciples – “I am deeply grieved, even to death; remain here and keep awake” – show that He was feeling “fear and anguish at that ‘Hour’, experiencing the ultimate profound solitude as God’s plan was being accomplished. Jesus fear and anguish comprehend all the horror that man feels at the prospect of his own death, its inexorable certainty and the perception of the burden of evil which affects our lives”.

Having invited His disciples to keep awake, Jesus moved away from them. Referring to the Gospel of St. Mark, the Pope noted that Jesus “threw Himself to the ground: a position for prayer which expresses obedience to the Father’s will, an abandonment of self with complete trust in Him”. Jesus then asks the Father that, if possible, the hour might pass from Him. “This is not just the fear and anguish of man in the face of death”, the Holy Father explained, “but the distress of the Son of God Who sees the terrible accumulation of evil He must take upon Himself, in order to overcome it and deprive it of power”.

In this context, Benedict XVI invited the faithful to pray to God, placing before Him “our fatigue, the suffering of certain situations and of certain days, our daily struggle to follow Him and to be Christians, and the burden of evil we see within and around us, that He may give us hope, make us aware of His closeness and give us a little light on life’s journey”.

Returning then to Jesus’ prayer, the Pope focused on “three revealing passages” in Christ’s words: “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want but what you want”. Firstly, Benedict XVI said, the Aramaic word “Abba” is used by children to address their fathers, “therefore it express Jesus relationship with God the Father, a relationship of tenderness, affection and trust”. Secondly, Jesus’ words contain an acknowledgment of the Father’s omnipotence “introducing a request in which, once again, we see the drama of Jesus’ human will in the face of death and evil. … Yet the third expression … is the decisive one, in which the human will adheres fully to the divine will. … Jesus tells us that only by conforming their will to the divine will can human beings achieve their true stature and become ‘divine’. … This is what Jesus does in Gethsemane. By transferring human will to the divine will the true man is born and we are redeemed”.

When we pray the Our Father “we ask the Lord that ‘your will be done, on earth as it is in heaven’. In other words, we recognise that God has a will for us and with us, that God has a will for our lives and, each day, this must increasingly become the reference point for our desires and our existence. We also recognise that … ‘earth’ becomes ‘heaven’ – the place where love, goodness, truth and divine beauty are present – only if the will of God is done”.

In our prayers “we must learn to have greater trust in Divine Providence, to ask God for the strength to abandon our own selves in order to renew our ‘yes’, to repeat to Him ‘your will be done’, to conform our will to His. This is a prayer we must repeat every day, because it is not always easy to entrust oneself to the will of God”.

The Gospel says that the disciples were unable to remain awake for Christ, and Pope Benedict concluded his catechesis by saying: “Let us ask the Lord for the power to keep awake for Him in prayer, to follow the will of God every day even if He speaks of the Cross, to live in ever increasing intimacy with the Lord and bring a little of God’s ‘heaven’ to this ‘earth'”.

Following the catechesis the Holy Father delivered greetings in a number of languages to the pilgrims filling the Paul VI Hall. They included a group of British military chaplains, faithful from Hong Kong and South America, bishops friends of the Sant’Egidio Community from Europe, Asia and Africa, as well as young people and the sick.
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Pope Benedict on Prayer 20 – Christian Unity Requires Individual Conversion: The priestly prayer of Jesus

VATICAN CITY, 25 JAN 2012 (VIS) –

Benedict XVI dedicated his catechesis during this morning’s general audience to Christ’s priestly prayer during the Last Supper, as narrated in chapter 17 of the Gospel of St. John. In order to understand this prayer “in all its immense richness”, said the Pope, it is important to see it in the context of the Jewish feast of atonement, Yom Kippur, in which the high priest seeks atonement first for himself, then for the order of priests and finally for the community as a whole. Likewise, “that night Jesus addressed the Father at the moment in which He offered Himself. He, priest and victim, prayed for Himself, for the Apostles and for all those who would believe in Him”.

The prayer which Jesus prays for Himself is the request for His own glorification. “It is in fact more than a request”, the Holy Father said, “it is a declaration of willingness to enter freely and generously into the Father’s plan, which is accomplished through death and resurrection. …

Jesus begins His priestly prayer by saying: ‘Father, the hour has come; glorify your Son so that your Son may glorify you’. The glorification Jesus seeks for Himself, as High Priest, is to be fully obedient to the Father, an obedience which leads Him to fulfil His filial status: ‘So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed'”.

The second part of Jesus’ prayer is His intercession for the disciples who have followed Him, and His request that they may be sanctified. Jesus says: ‘They do not belong to the world, just as I do not belong to the world. Sanctify them in the truth’. Benedict XVI explained how “To sanctify means to transfer something – a person or an object – to God. This involves two complementary aspects: on the one hand, the idea of ‘segregation’ … from man’s personal life in order to be completely given over to God; on the other hand there is the idea of ‘being sent out’, of mission. Having been given to God, the consecrated thing or person exists for others. … A person is sanctified when, like Jesus, he is segregated from the world, set aside for God in view of a task and, for this reason, available for everyone. For disciples this means continuing Jesus’ mission”.

In the third phase of the priestly prayer, “Jesus asks the Father to intervene in favour of all those who will be brought to the faith by the mission inaugurated by the Apostles. … ‘I ask not only on behalf of these, but also on behalf of those who will believe in me through their word’. … Jesus prays for the Church in all times, He also prays for us. … The main element in Jesus’ priestly prayer for His disciples is His request for the future unity of those who will believe in Him. This unity is not a worldly achievement. It derives exclusively from divine unity and comes down to us from the Father, through the Son and in the Holy Spirit”.

By this priestly prayer Jesus establishes the Church, “which is nothing other than the community of disciples who, through their faith in Christ as the One sent by the Father, receive His unity and are involved in Jesus’ mission to save the world by leading it to a knowledge of God”.

Benedict XVI invited the faithful to read and meditate upon Jesus priestly prayer, and to pray to God themselves, asking Him “to help us enter fully into the plan He has for each of us. Let us ask Him to consecrate us to Himself, that we may belong to Him and show increasing love for others, both near and far. Let us ask Him to help us open our prayers to the world, not limiting them to requests for help in our own problems, but remembering our fellow man before the Lord and learning the beauty of interceding for others. Let us ask Him for the gift of visible unity among all those who believe in Christ, … that we may be ready to respond to anyone who asks us about the reasons for our hope”.

At the end of his audience, Benedict XVI delivered greetings in various languages to the pilgrims and faithful gathered in the Paul VI Hall, reminding them that today’s Feast of the Conversion of St. Paul marks the end of the Week of Prayer for Christian Unity. Addressing Polish faithful he said: “The conversion of the Apostle of the Gentiles near Damascus is proof that, in the final analysis, it is God Himself Who decides the destiny of His Church. Let us ask Him for the grace of unity, which also requires our individual conversion, while remaining faithful to the truth and love of God”.
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Pope Benedict on Prayer 19 – The Prayer of Jesus at the Last Supper

 VATICAN CITY, 11 JAN 2012 (VIS)

Jesus’ prayer during the Last Supper was the theme of Benedict XVI’s catechesis during his general audience, which was held this morning in the Paul VI Hall in the presence of 4,000 faithful.

The Pope explained how the emotional backdrop to the Last Supper, in which Jesus bade farewell to His friends, was the immanence of His approaching death. Moreover, in the days in which He was preparing to leave His disciples, the life of the Jewish people was marked by the approaching Passover, the commemoration of the liberation of Israel from Egypt.”It was in this context that the Last Supper took place”, the Holy Father said, “but with an important novelty”. Jesus “wanted the Supper with His disciples to be something special, different from other gatherings. It was His Supper, in which He gave something completely new: Himself. Thus Jesus celebrated the Passover as an anticipation of His Cross and Resurrection”.

The essence of the Last Supper lay in “the gestures of breaking and distributing the bread, and sharing the cup of wine, with the words that accompanied them and the context of prayer in which they took place. This was the institution of the Eucharist: the great prayer of Jesus and the Church”. The words the Evangelists use to describe that moment “recall the Jewish ‘berakha’; that is, the great prayer of thanksgiving and blessing which, in the tradition of Israel, is used to inaugurate important ceremonies. … That prayer of praise and thanks rises up to God and returns as a blessing. … The words of the institution of the Eucharist were pronounced in this context of prayer. The praise and thanksgiving of the ‘berakha’ became blessing and transformed the bread and wine into the Body and Blood of Jesus”.

Jesus’ gestures were the traditional gestures of hospitality which a host would extend to his guests, but in the Last Supper they acquired a more profound significance, Pope Benedict explained. Christ provided “a visible sign of welcome to the table upon which God gives Himself. In the bread and the wine, Jesus offered and communicated His own Self”. Aware of His approaching death, “He offered in advance the life that would shortly be taken from Him, thus transforming His violent death into a free act of the giving of Self, for others and to others. The violence He suffered became an active, free and redemptive sacrifice”.

“In contemplating Jesus’ words and gestures that night, we can clearly see that it was in His intimate and constant relationship with the Father that He accomplished the gesture of leaving to His followers, and to all of us, the Sacrament of love”, said the Pope. During the Last Supper Jesus also prayed for His disciples, who likewise had to suffer harsh trials. With that prayer “He supported them in their weakness, their difficulty in understanding that the way of God had to pass through the Paschal mystery of death and resurrection, which was anticipated in the offer of bread and wine. The Eucharist is the food of pilgrims, a source of strength also for those who are tired, weary and disoriented”.

Benedict XVI went on: “By participating in the Eucharist we have an extraordinary experience of the prayer which Jesus made, and continues to make for us all, that the evil we encounter in our lives may not triumph, and that the transforming power of Christ’s death and resurrection may act within each of us. In the Eucharist the Church responds to Jesus’ command to ‘do this in remembrance of me’, she repeats the prayer of thanksgiving and blessing and, therewith, the words of transubstantiation of the bread and wine into the Body and Blood of the Lord. Our Eucharistic celebrations draw us into that moment of prayer, uniting us ever and anew to the prayer of Jesus”.

“Let us ask the Lord that, after due preparation also with the Sacrament of Penance, our participation in the Eucharist, which is indispensable for Christian life, may always remain the apex of all our prayers”, the Pope concluded. “Let us ask that, profoundly united in His offering to the Father, we too can transform our crosses into a free and responsible sacrifice of love, for God and for our fellows”.

At the end of his catechesis the Holy Father delivered greetings in a number of languages to the pilgrims present in the Paul VI Hall, inviting them to participate with

“faith and devotion” in the Eucharist which, he said, is indispensable for Christian life as well as being the school and culmination of prayer. Addressing young people, the sick and newlyweds, he pointed our that last Sunday’s Solemnity of the Baptism of the Lord is an occasion to reflect upon our own Baptism. “

Dear young people”, the Pope exclaimed, “live your membership of the Church, the family of Christ, joyfully. Dear sick people, may the grace of Baptism ease your sufferings and encourage you to offer them to Christ for the salvation of humanity. And you, dear newlyweds, … base your marriage on the faith which you received as a gift on the day of your Baptism”.
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Pope Benedict on Prayer 18 – The Holy Family is the model for the School of Prayer

VATICAN CITY, 28 DEC 2011 (VIS) – Prayer in the Holy Family of Nazareth was the theme of Benedict XVI’s catechesis during today’s general audience, which was held in the Paul VI Hall in the presence of 7,000 pilgrims.

“The house of Nazareth”, the Pope explained, “is a school of prayer where we learn to listen, to meditate, to penetrate the deepest meaning of the manifestation of the Son of God, drawing our example from Mary, Joseph and Jesus”.

“Mary is the peerless model for the contemplation of Christ”, he said. She “lived with her eyes on Christ and treasured His every word. … Luke the Evangelist makes Mary’s heart known to us, her faith, her hope, her obedience, her interior life and prayer, her free adherence to Christ. All of these came from the gift of the Holy Spirit, which descended upon her just as it descended upon the Apostles according to Christ’s promise. This image of Mary makes her a model for all believers”.

Mary’s capacity to live by the gaze of God is “contagious”, the Holy Father went on. “The first to experience this was St. Joseph. … With Mary, and later with Jesus, he began a new rapport with God, he began to accept Him into his life, to enter into His plan of salvation, to do His will”.

Although the Gospel has not preserved any of Joseph’s words, “his is a silent but faithful presence, constant and active. … Joseph fulfilled his paternal role in all aspects”. In this context, the Pope explained how Joseph had educated Jesus to pray, taking Him to the synagogue on Saturdays and guiding domestic prayer in the morning and evening. “Thus, in the rhythm of the days spent in Nazareth, between Joseph’s humble dwelling and his workshop, Jesus learned to alternate pray and work, also offering up to God the fatigue by which they earned the bread the family needed”.

Benedict XVI then turned his attention to the pilgrimage of Mary, Joseph and Jesus to the Temple in Jerusalem, as narrated in the Gospel of St. Luke. “The Jewish family, like the Christian family, prays in the intimacy of the home, but it also prays together in the community recognising itself as part of the pilgrim People of God”, he said.

Jesus’ first words – “Why were you searching for me? Did you not know that I must be in my Father’s house” – pronounced when Mary and Joseph found Him sitting among the teachers in the Temple, are a key to understanding Christian prayer. “From that moment, the life of the Holy Family became even richer in prayer, because the profound significance of the relationship with God the Father began to spread from the Heart of the boy (then adolescent, then young man) Jesus to the hearts of Mary and Joseph. The Family of Nazareth was the first model of the Church in which, in the presence of Jesus and thanks to His mediation, a filial rapport with God came to transform even interpersonal relations”.

“The Holy Family”, Benedict XVI concluded, “is an icon of the domestic Church, which is called to pray together. The family is the first school of prayer where, from their infancy, children learn to perceive God thanks to the teaching and example of their parents. An authentically Christian education cannot neglect the experience of prayer. If we do not learn to pray in the family, it will be difficult to fill this gap later. I would, then, like to invite people to rediscover the beauty of praying together as a family, following the school of the Holy Family of Nazareth”.
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Pope Benedict on Prayer 17 – Trusting in God’s Will

VATICAN CITY, 14 DEC 2011 (VIS) –

In his general audience this morning, the Holy Father dedicated his catechesis to Jesus’ prayer in the context of His healing miracles, focusing particularly on the healing of the deaf man as narrated in the Gospel of St. Mark, and the raising of Lazarus.

The healing of the deaf man “demonstrates that the cures worked by Jesus were connected with the intensity of His relationships, both with others and with the Father”, the Pope said. “With a gesture the Lord touches the sick man’s ears and tongue; that is, the sites of his infirmity. … But the central point of the episode lies in the fact that Jesus, at the very moment He works the cure, directly seeks

His relationship with the Father”, by looking up to heaven. “The narrative shows, then, that human involvement with the sick man led Jesus into prayer. His unique relationship with the Father emerges once again, His identity as Only-begotten Son. In Him, through His person, the healing and beneficial action of God is made present among us”.

The raising of Lazarus also highlights this aspect of Jesus’ dual relationships, His concern for a suffering friend and His filial bond with the Father. “His sincere affection for His friend … is expressed by the fact that Jesus was deeply moved at the sight of the suffering of Martha and Mary, and of all Lazarus’ friends, and in His profoundly human tears as he approaches the grave”, the Pope explained. At the same time, Christ interprets His friend’s death “in relation to His own identity and mission, and the glorification awaiting Him. When He hears news of Lazarus sickness, He says: ‘this illness does not lead to death: rather it is for God’s glory, so that the Son of God may be glorified through it'”.

“The moment when Jesus prays directly to the Father before the tomb is the natural climax of the entire episode”. According to John the Evangelist “Jesus looked upward and said, Father I thank you for having heard me”. This phrase, Benedict XVI explained, “shows us that Jesus had not for a moment ceased His prayer for Lazarus’ life. That prayer was continuous, indeed it strengthened Jesus’ bond with His friend and, at the same time, confirmed His decision to remain in communion with the will of the Father, with His plan of love in which the sickness and death of Lazarus is the place in which the glory of God is made manifest”.

Trusting in God’s will

These episodes, said the Holy Father, help us to understand “that when we ask the Lord for something in prayer, we must not expect an immediate fulfilment of our requests, of our will; rather, we should entrust outsides to the will of the Father, reading events in the perspective of His glory, of His plan of love which is often a mystery to our eyes. Thus in our prayer, request, praise and thanksgiving should fuse together, even when it seems to us that God does not respond to our expectations. Abandoning ourselves to the love of God, which always precedes and accompanies us, is a fundamental principle in our dialogue with Him. … Beyond anything that God may give us when we invoke Him, the greatest gift He can give us is His friendship, His presence, His love”. The giver is more precious than the gift.

“The concern Jesus, true God and true man, feels for others, especially the needy and suffering, … causes Him to turn to the Father. … But the opposite is also true: communion with the Father, constant dialogue with Him, causes Jesus to be attentive to the real-life situations of man, to which He brings the consolation and love of God”.

This profound bond between love for God and love for others must, the Pope concluded, also be part of our own prayers, which “open the door to God, teaching us how to abandon our own selves in order to come close to others, especially in moments of trial, bringing them consolation, hope and light”.

At the end of his catechesis the Holy Father spoke in various languages to greet the more than 7,000 pilgrims gathered in the Paul VI Hall. He expressed his particular appreciation to the people who had contributed to the restoration of the sculpture of “The Resurrection” by Pericle Fazzini, which adorns the Hall. “Following a period of painstaking efforts”, he said, “today we have the joy of being able to admire this work of art and faith in all its original splendour”.

Speaking then in Spanish, Benedict XVI addressed a delegation from the Mexican state of Puebla, expressing the hope that, “with God’s help, I will soon be able to visit you in your country”.

Pope Benedict on Prayer 16 –Divine Revelation Does Not Follow Earthly Logic

VATICAN CITY, 7 DEC 2911 (VIS) –

Benedict XVI dedicated the catechesis of today’s Wednesday audience, celebrated in the Vatican’s Paul VI Hall, to the Messianic Hymn of Jubilee, Jesus’ prayer of praise recorded in the Gospels of Matthew and Luke, which constitutes the “apex of a path of prayer in which Jesus’ profound and intimate communion with the Father in the Holy Spirit and His divine filiation clearly emerges “.

Already at the opening of the hymn, the Pope observed, Jesus addresses God by calling him Father, a term that expresses “Jesus’ awareness and certainty of being ‘the Son’ in close and constant communion with Him. This is the central point and the source of Jesus’ every prayer. … The name of ‘Father’ is followed by a second title: ‘Lord of heaven and earth'”, which “recalls the great biblical narration of the history of God’s love for human beings that began with creation. Jesus … is the pinnacle and the fullness of this history of love. … Through the expression ‘Lord of heaven and earth’ we also recognize how, in Jesus, the one who reveals the Father, the possibility of access to God is opened to humanity”.

But, to whom does the Son want to reveal the mysteries of God? “Divine revelation”, the pontiff explained, “does not occur within earthly logic, according to which humans are the wise and powerful who posses important knowledge and transmit it to those who are more simple. … God’s style is another: His communication is addressed precisely to the ‘childlike’. … And what is this childlikeness that opens humans to a filial intimacy with God and to welcoming His will? … It is the pureness of heart that allows us to recognize the face of God in Jesus Christ. It is keeping our hearts as simple as those of children, without the presumptions of those who are locked in themselves, thinking they have no need of anyone, not even God”.

“In Matthew’s Gospel, after the Hymn of Jubilee, we encounter one of Jesus’ most moving pleas: ‘Come to me, all you who labor and are burdened, and I will give you rest.’ Jesus asks that we go to Him, the true wisdom, to the one who is ‘meek and humble of heart’; He proposes His ‘yoke’, the path of evangelical wisdom, which is neither a doctrine to learn nor an ethical proposal, but rather a Person to follow: He himself, the only-begotten Son, in perfect communion with the Father”.

“We also can address God with the confidence of sons and daughters”, Benedict XVI concluded, “calling Him Father when we pray. But we have to keep the heart of a child, the heart of those ‘poor in spirit’, in order to recognize that we are not self-sufficient … that we need God, that we have to seek Him, listen to Him, speak to Him. Prayer opens us to receiving the gift of God, His wisdom who is Jesus himself, in order to accept the will of the Father in our lives and to find consolation in the weariness of our journey”.

At the end of the audience, Benedict XVI greeted the pilgrims present in the hall in their various languages and noted that the Solemnity of the Immaculate Conception, which is celebrated tomorrow, “reminds us of Mary’s singular acceptance of God’s salvific plan. Preserved from any stain of sin in order to be the holy dwelling place of the Incarnate Word, she always trusted fully in the Lord”. The Pope especially urged the youth to make the effort to imitate the Virgin “with pure and clean hearts, letting yourselves be shaped by God who, in you as well, desires to bring about ‘great things'”.

Pope Benedict on Prayer 15 – Jesus’ Prayer – “ Listening, meditating and remaining in silence before the Lord is an art”.”


VATICAN CITY, 30 NOV 2011 (VIS) – This morning’s general audience was celebrated in the Paul VI Hall in the presence of 5,500 faithful. Having recently completed a series of catecheses dedicated to prayer in the Old Testament, the Pope today began a new cycle on the subject of the prayer of Christ which, he said, was “like a hidden canal irrigating His life, relationships and actions, and guiding Him with increasing firmness to the total gift of self, in keeping with the loving plan of God the Father”.

One particularly significant moment of prayer followed the Baptism of Jesus in the Jordan. This, the Pope noted, poses a query as to why Jesus, Who was without sin, should have chosen to submit Himself to John’s Baptism of penance and conversion. John the Baptist himself raised the question, saying “I need to be baptised by you, and do you come to me?”. The Holy Father explained how “by emerging Himself in the Jordan River, Jesus … expressed His solidarity with people who recognise their sins, who chose to repent and change their lives. He helps us to understand that being part of the people of God means entering into a new life, a life in conformity with God. By this gesture Jesus anticipated the cross, beginning His active life by taking the place of sinners, bearing the weight of the sin of all humankind on His shoulders”.

By praying after His Baptism, Jesus demonstrates His intimate bond with the Father, “experiencing His paternity and apprehending the demanding beauty of His love. Speaking to God, Jesus receives confirmation of His mission”, with the words that resound from on high: “This is my son, the Beloved” and with the descent of the Holy Spirit upon Him. “Through prayer”, the Pope said, “Jesus lives in uninterrupted contact with the Father in order to achieve His project of love for mankind”. It is in this profound union with the Father that Jesus made the move for the hidden life of Nazareth to His public ministry.

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Pope Benedict on Prayer 14 – Psalm 110: “ true regality which is to be lived as service and the giving of self, following a path of obedience and love ‘to the end’.”

VATICAN CITY, 16 NOV 2011 (VIS) – During today’s general audience in St Peter’s Square, attended by over 11,000 pilgrims, the Holy Father imparted the final catechesis of his cycle dedicated to the Psalms. He focused on Psalm 110, which “Jesus Himself cited, and which the authors of the New Testament referred to widely and interpreted in reference to the Messiah. … It is a Psalm beloved by the ancient Church and by believers of all times”, which celebrates “the victorious and glorified Messiah seated at the right hand of God”.
The Psalm begins with a solemn declaration: “The Lord says to my lord: ‘Sit at my right hand until I make your enemies your footstool”. Benedict XVI explained that “Christ is the Lord enthroned, the Son of man seated at the right hand of God. … He is the true king who by resurrection entered into glory, … higher than the angels, seated in the heavens over all other powers, … and with all His adversaries at His feet until the last enemy, death, is definitively defeated by Him”.God and the king celebrated in the Psalm are inseparably linked. “The two govern together, to the point that the Psalmist confirms that God Himself grants the regal sceptre, giving the king the task of defeating his adversaries. … The exercise of power is a task the king receives directly from the Lord, a responsibility which involves dependence and obedience, thus becoming a sign to the people of God’s powerful and provident presence. Dominion over enemies, glory and victory are gifts the king has received, that make him a mediator of divine triumph over evil”.The priestly dimension, linked to that of regality, appears in verse four. “The Lord has sworn and will not change his mind ‘You are a priest forever, according to the order of Melchizedek'”. This priest, the king of Salem, had blessed Abraham and offered bread and wine following the victorious military campaign conducted by the patriarch to save Lot from the hands of his enemies. The king of the Psalm “will be a priest forever, mediator of the divine presence among His people, a catalyst for the blessing of God”. Jesus Christ “is the true and definitive priest, Who will complete and perfect the features of Melchizedek’s priesthood”. In the bread and wine of the Eucharist, Christ “offers Himself and, defeating death, brings life to all believers”.The final verses portray “the triumphant sovereign who, with the support of the Lord, having received power and glory from Him, opposes his enemies, defeating adversaries and judging nations”.

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Pope Benedict on Prayer 13 – Psalm 119: “Open to hope and permeated with faith”


VATICAN CITY, 9 NOV 2011 (VIS) –

In his general audience this morning Benedict XVI focused his catechesis on Psalm 119, the longest of the Psalms, constructed as an acrostic in which each stanza begins with one of the twenty-two letters of the Hebrew alphabet. Its subject matter is “the Torah of the Lord; that is, His Law, a term which in its broadest and most complete definition comprehends teaching, instruction and life guidance. The Torah is revelation, it is the Word of God which is addressed to man and which arouses his response of faithful obedience and generous love”, the Pope said.

“The Psalmist’s faithfulness arises from listening to the Word, from keeping it in his heart, meditating upon it and loving it, like Mary who ‘treasured in her heart’ the words addressed to her, the marvellous events in which God revealed Himself and asked for her response of faith”, he explained. The Psalmist describes those who walk in the Law of the Lord as blessed, and indeed “Mary is blessed because she bore the Saviour in her womb, but above all because she accepted God’s annunciation and treasured His Word attentively and lovingly”.
Psalm 119 is constructed around this Word of life and blessing. Its central theme is the Word and the Law, and its verses are replete with synonyms thereof such as “precepts, decrees, promises”, associated with verbs such as “to know, to love, to meditate, to live”, the Holy Father explained. “The entire alphabet features in the twenty-two verses of the Psalm, as does the entire vocabulary of the believer’s relationship of trust with God. We find praise, thanksgiving and trust, but also supplication and lamentation; however, all of them are pervaded by the certainty of divine grace and the power of the Word of God. Even those verses most marked by suffering and darkness remain open to hope and are permeated with faith”.

The Law of God, which is “the centre of life”, must be “listened to with obedience but not servility, with filial trust and awareness. To listen to the Word is to have a personal encounter with the Lord of life. … The fulfilment of the Law is to follow Jesus”. Thus Psalm 119 “guides us towards the Gospel”, the Pope explained.

In this context he focused particularly on verse 57: “The Lord is my portion; I promise to keep your words”.

“The term ‘portion'”, he explained, “evokes the partition of the Promised Land among the tribes of Israel, when the Levites were given no part of the territory because their ‘portion’ was the Lord Himself. … These verses are also important for us today, especially for priests, who are called to live from the Lord and from His Word alone, with no other guarantees, no other wealth, and having Him as their one source of true life. It is in this light that we can understand the free choice of celibacy for the Kingdom of heaven, which must be rediscovered in all its beauty and power.
“These verses are also important for the faithful, the People of God who belong only to Him”, the Pope added in conclusion. “They are called to experience the radical nature of the Gospel, to be witnesses of the life brought by Christ, the new and definitive ‘High Priest’ Who offered Himself in sacrifice for the salvation of the world. The Lord and His Word are our ‘land’ in which to live in communion and joy”.