8th WORLD YOUTH DAY
Excerpts from a HOMILY OF Pope Saint JOHN PAUL II
Sunday, 15 August 1993

Beloved Young People and Dear Friends in Christ,

1 Today the Church finds herself, with Mary, on the threshold of the house of Zechariah in Ain–Karim. With new life stirring within her, the Virgin of Nazareth hastened there, immediately after the Fiat of the Annunciation, to be of help to her cousin Elizabeth.

2 The Eighth “World Youth Day” is a celebration of Life. This gathering has been the occasion of a serious reflection on the words of Jesus Christ: “I came that they may have life, and have it abundantly” (Io 10,10). Young people from every corner of the world, in ardent prayer you have opened your hearts to the truth of Christ’s promise of new Life. Through the Sacraments, especially Penance and the Eucharist, and by means of the unity and friendship created among so many, you have had a real and transforming experience of the new Life which only Christ can give.

You, young pilgrims, have also shown that you understand that Christ’s gift of Life is not for you alone. You have become more conscious of your vocation and mission in the Church and in the world. For me, our meeting has been a deep and moving experience of your faith in Christ, and I make my own the words of Saint Paul: “I have great confidence in you, I have great pride in you; I am filled with encouragement, I am overflowing with joy” (2Cor 7,4). These are not words of empty praise. I am confident that you have grasped the scale of the challenge that lies before you, and that you will have the wisdom and courage to meet that challenge. So much depends on you.

3 This marvelous world – so loved by the Father that he sent his only Son for its salvation (Cfr. Io 3,17) – is the theater of a never – ending battle being waged for our dignity and identity as free, spiritual beings. This struggle parallels the apocalyptic combat described in the First Reading of this Mass. Death battles against Life: a “culture of death” seeks to impose itself on our desire to live, and live to the full. There are those who reject the light of life, preferring “the fruitless works of darkness” (Eph 5,11).

4 Dear Friends, this gathering in Denver on the theme of Life should lead us to a deeper awareness of the internal contradiction present in a part of the culture of the modern “metropolis”.

When the Founding Fathers of this great nation enshrined certain inalienable rights in the Constitution – and something similar exists in many countries and in many International Declarations – they did so because they recognized the existence of a “law” – a series of rights and duties – engraved by the Creator on each person’s heart and conscience.

5 Young pilgrims, Christ needs you to enlighten the world and to show it the “path to life” (Ps 16,11). The challenge is to make the Church’s “yes” to Life concrete and effective. The struggle will be long, and it needs each one of you. Place your intelligence, your talents, your enthusiasm, your compassion and your fortitude at the service of life!

Have no fear. The outcome of the battle for Life is already decided, even though the struggle goes on against great odds and with much suffering. This certainty is what the Second Reading declares: ” Christ is now raised from the dead, the first fruits of those who have fallen asleep. …so in Christ all will come to life again” ( 1Cor 15,20-22). The paradox of the Christian message is this: Christ – the Head – has already conquered sin and death. Christ in his Body – the pilgrim People of God – continually suffers the onslaught of the Evil One and all the evil which sinful humanity is capable of.

6 At this stage of history, the liberating message of the Gospel of Life has been put into your hands. And the mission of proclaiming it to the ends of the earth is now passing to your generation. Like the great Apostle Paul, you too must feel the full urgency of the task: “Woe to me if I do not evangelize” (1Cor 9,16). Woe to you if you do not succeed in defending life.

The Church needs your energies, your enthusiasm, your youthful ideals, in order to make the Gospel of Life penetrate the fabric of society, transforming people’s hearts and the structures of society in order to create a civilization of true justice and love. Now more than ever, in a world that is often without light and without the courage of noble ideals, people need the fresh, vital spirituality of the Gospel.

Do not be afraid to go out on the streets and into public places, like the first Apostles who preached Christ and the Good News of salvation in the squares of cities, towns and villages. This is no time to be ashamed of the Gospel (Cfr. Rom 1,16). It is the time to preach it from the rooftops (Cfr. Matth 10,27). Do not be afraid to break out of comfortable and routine modes of living, in order to take up the challenge of making Christ known in the modern “metropolis”. It is you who must “go out into the byroads” ( Matth 22,9) and invite everyone you meet to the banquet which God has prepared for his people. The Gospel must not be kept hidden because of fear or indifference. It was never meant to be hidden away in private. It has to be put on a stand so that people may see its light and give praise to our heavenly Father.

7 At her Assumption, Mary was “taken up to Life” – body and soul. She is already a part of “the first fruits” (1Cor 15,20) of our Savior’s redemptive Death and Resurrection. The Son took his human life from her; in return he gave her the fullness of communion in Divine Life. She is the only other being in whom the mystery has already been completely accomplished.

In Mary the final victory of Life over death is already a reality. And, as the Second Vatican Council teaches: “In the most holy Virgin the Church has already reached the perfection whereby she exists without spot or wrinkle” (Lumen gentium, 65). In and through the Church we too have hope of “an inheritance which is imperishable, undefiled, and unfading, kept in heaven for us” (Cfr. 1Petr 1,4).

We are all witnesses of this.

These young people now know that Life is more powerful than the forces of death; they know that the Truth is more powerful than darkness; that Love is stronger than death (Cfr. Cant 8,6).

Your spirit rejoices, O Mary, and our spirit rejoices with you because the Mighty One has done great things for you and for us, – for all these young people gathered here in Denver, for all of us, for all the young people of the world, for all the young people, this generation, the future generation. The Mighty One has done great things for you, Mary, and for us. For you and for us, for us with you. The Mighty One – and holy is his name!
His mercy is from age to age.

We rejoice, Mary, we rejoice with you, Virgin assumed into heaven.
The Lord has done great things for you! The Lord has done great things for us! Alleluia. Amen.

Excerpts from a HOMILY OF Pope Saint JOHN PAUL II

The Mystery of the Lord’s Baptism

The Gospel tells us that the Lord went to the Jordan River to be baptized and that he wished to consecrate himself in the river by signs from heaven. Reason demands that this feast of the Lord’s baptism, which I think could be called the feast of his birthday, should follow soon after the Lord’s birthday, during the same season, even though many years intervened between the two events.

At Christmas he was born a man; today he is reborn sacramentally. Then he was born from the Virgin; today he is born in mystery. When he was born a man, his mother Mary held him close to her heart; when he is born in mystery, God the Father embraces him with his voice when he says: This is my beloved Son in whom I am well pleased: listen to him. The mother caresses the tender baby on her lap; the Father serves his Son by his loving testimony. The mother holds the child for the Magi to adore; the Father reveals that his Son is to be worshipped by all the nations.

That is why the Lord Jesus went to the river for baptism; that is why he wanted his holy body to be washed with Jordan’s water. Someone might ask, “Why would a holy man desire baptism?” Listen to the answer: Christ is baptized, not to be made holy by the water, but to make the water holy, and by his cleansing to purify the waters which he touched. For the consecration of Christ involves a more significant consecration of the water.

For when the Saviour is washed, all water for our baptism is made clean, purified at its source for the dispensing of baptismal grace to the people of future ages. Christ is the first to be baptized, then, so that Christians will follow after him with confidence.

From a sermon by St Maximus of Turin

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The Baptism of Christ

Christ is bathed in light. Let us also be bathed in light.
Christ is baptized. Let us also go down with him, and rise with him

John is baptizing when Jesus draws near. Perhaps he comes to sanctify his baptizer; certainly he comes to bury sinful humanity in the waters. He comes to sanctify the Jordan for our sake and in readiness for us; he who is spirit and flesh comes to begin a new creation through the Spirit and water.

The Baptist protests; Jesus insists. Then John says: I ought to be baptized by you. He is the lamp in the presence of the sun, the voice in the presence of the Word, the friend in the presence of the Bridegroom, the greatest of all born of woman in the presence of the firstborn of all creation, the one who leapt in his mother’s womb in the presence of him who was adored in the womb, the forerunner and future forerunner in the presence of him who has already come and is to come again. I ought to be baptized by you: we should also add, “and for you,” for John is to be baptized in blood, washed clean like Peter, not only by the washing of his feet.

Jesus rises from the waters; the world rises with him. The heavens, like Paradise with its flaming sword, closed by Adam for himself and his descendants, are rent open. The Spirit comes to him as to an equal, bearing witness to his Godhead. A voice bears witness to him from heaven, his place of origin. The Spirit descends in bodily form like the dove that so long ago announced the ending of the flood and so gives honour to the body that is one with God.

Today let us do honour to Christ’s baptism and celebrate this feast in holiness. Be cleansed entirely and continue to be cleansed. Nothing gives such pleasure to God as the conversion and salvation of men, for whom his every word and every revelation exist.

He wants you to become a living force for all mankind, lights shining in the world. You are to be radiant lights as you stand beside Christ, the great light, bathed in the glory of him who is the light of heaven. You are to enjoy more and more the pure and dazzling light of the Trinity, as now you have received – though not in its fullness – a ray of its splendour, proceeding from the one God, in Christ Jesus our Lord, to whom be glory and power for ever and ever. Amen.

From a sermon by Saint Gregory Nazianzen

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on the Lord’s Birthday

Great is this day’s solemn feast of the Lord’s birth dearly beloved. But the short day requires me to shorten my sermon. What wonder if we make our word short, when God the Father has made his Word short. ‘From everlasting to everlasting’ says the prophet, you are God and see he has become an infant a day old.

Why was it necessary that the Lord of majesty so empty himself, so humble himself, so abbreviate himself. Was it not that you might do likewise ? Already he is crying out by his example what later he will proclaim by his words: ‘Learn from me for i am meek and humble of heart.

Consequently i beg and earnestly entreat you not to allow so precious a model to be shown you in vain but be conformed to it and renewed in the spirit of your minds. Be zealous for humility which is the foundation and guardian of the virtues. Pursue it for it alone can save your souls.

What are you afraid of human beings ? He comes not to judge but to save the earth. Do not flee. Do not fear. He is seeking not to punish but to save. He became a little child. The virgin mother wraps his tender limbs in swaddling clothes. Will you realize from this that he has not come to destroy but to save you not bind but to set you free.

Great are the works of the Lord says the prophet. ( Ps 111.110:2 ) Great are all his works. Three of his works proclaim his wonderful dealings with us: our primal creation, our present redemption and our future glorification. How each of this proclaims the greatness of your works o Lord!

Recognize your dignity O human being, recognize the glory of human constitution ! Along with the world you have a body. But you have something more sublime as well. Bound together and united within you are flesh and soul, one of them formed and the other ‘breathed in’. From the soul comes beauty, from the soul comes growth, from the soul clarity of vision and the sound of the voice. Divine love is what this union commends to me. Divine love is what i see written on the very page of my creation.

From the Sermons of St. Bernard of Clairvaux, Abbot

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Catechesis by Pope St John Paul II on the Epiphany

” 1. On the feast of the Epiphany we read the passage from the Gospel of St Matthew which describes the arrival of some Magi from the East at Bethlehem: “Going into the house they saw the child with Mary his mother, and they fell down and worshipped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.” (Mt 2:11-12).

We have already spoken once here, of the shepherds who found the baby, the born Son of God, lying in a manger (Lk 2:16).

Today we return once more to those characters who, according to tradition, were three in number: the Magi Kings. St Matthew’s concise text renders very well what is part of the very substance of man’s meeting with God: “they fell down and worshipped him”. Man meets God in the act of veneration, of worship, of cult. It is useful to note that the word “cult” (cultus) is closely related to the term “culture”. Admiration, veneration for what is divine, for what raises man on high, belongs to the very substance of human culture, of the various cultures. A second element of man’s meeting with God, highlighted by the Gospel, is contained in the words: “opening their treasures, they offered him gifts … “. In these words, St Matthew indicates a factor that deeply characterizes the very substance of religion, understood both as knowledge and meeting. A merely abstract concept of God does not constitute, does not yet form this substance.

Man gets to know God by meeting him, and vice versa he meets him in the act of getting to know him. He meets God when he opens up to him with the interior gift of his human “ego”, to accept God’s Gift and reciprocate it.

The Magi Kings, at the moment when they present themselves before the Child in his mother’s arms, accept in the light of the Epiphany the Gift of God Incarnate, his ineffable dedication to man in the mystery of the Incarnation. At the same time, “opening their treasures, they offered him gifts”; it is a question of the concrete gifts of which the evangelist speaks, but above all they open themselves up to him, with the interior gift of their own heart. And this is the real treasure they offer, of which the gold, incense and myrrh are only an exterior expression. The fruit of the Epiphany consists in this gift: they recognize God and they meet him.

2, When I meditate in this way, together with you gathered here, on those words of the Gospel of Matthew, there come into my mind the texts of the Constitution Lumen Gentium which speak of the universality of the Church. The day of the Epiphany is the feast of the universality of the Church, of her universal mission. Well, we read in the Council: “The one People of God is accordingly present in all the nations of the earth, since its citizens, who are taken from all nations, are of a kingdom whose nature is not earthly but heavenly. All the faithful scattered throughout the world are in communion with each other in the Holy Spirit so that ‘he who dwells in Rome knows those in most distant parts to be his members’ (n. 9).

Since the kingdom of Christ is not of this world (cf. Jn 18:36), the Church or People of God which establishes this Kingdom does not take away anything from the temporal welfare of any people. Rather, she fosters and takes to herself, in so far as they are good, the abilities, the resources and customs of peoples. In so taking them to herself she purifies, strengthens and elevates them. The Church indeed is mindful that she must work with that king to whom the nations were given for an inheritance (cf. Ps 2:8) and to whose city gifts are brought (cf.. Ps 71 [72] :10; Is 60:4-7; Rev 21:24). This character of universality which adorns the People of God is a gift from the Lord himself whereby the Catholic ceaselessly and efficaciously seeks for the return of all humanity and all its goods under Christ the Head in the unity of his Spirit. “In virtue of this catholicity each part contributes its own gifts to other parts and to the whole Church, so that the whole and each of the parts are strengthened by the common sharing of all things and by the common effort to fullness in unity. Hence it is that the People of God is… an assembly of various peoples … ” (Lumen Gentium, 13).

Here we have before our eyes the same image present in the Gospel of St Matthew read at Epiphany; only it is far more developed. The same Christ who in Bethlehem, as a Child, accepted the gifts of the Magi Kings, is still the One to whom men and whole Peoples “open their treasures”. The gifts of the human spirit, in the act of this opening before God Incarnate, take on a special value, become the treasures of various cultures, the spiritual riches of Peoples and Nations, the common heritage of the whole of mankind. This heritage is formed and grows continually through that “exchange of gifts”, of which the constitution Lumen Gentium speaks. He is the centre of that exchange; the same one who accepted the gifts of the Magi Kings. He himself, who is the visible and incarnate Gift, causes the opening of souls and that exchange of gifts from which live not only individuals, but also peoples, nations, and the whole of mankind.

3. The whole preceding meditation is to some extent an introduction and preface to what I want to say now.

Tomorrow I am to undertake, with the grace of God, a journey to Mexico, the first of my pontificate. I wish here to follow the great Pope Paul and continue the tradition he began. I am going to Mexico, to Puebla, on the occasion of the Episcopal Conference of Latin America, which is beginning its work on Saturday next with the eucharistic concelebration in the Sanctuary of Our Lady of Guadalupe. Today, already, I express my gratitude, both to the representatives of the Episcopate for the invitation addressed to me, and to the representatives of the Mexican Authorities, particularly the President of that Republic for his favourable attitude to this journey, which makes it possible for me to carry out such an important pastoral duty.

I am referring at this moment to the liturgy of the feast of the Epiphany as well as to the words of the Constitution Lumen Gentium, which enable all of us to cast a glance at those particular gifts which the people and the Church that is in Mexico have contributed and continue to contribute to the common treasure of mankind and of the Church.

Who has not at least heard of the splendours of ancient Mexico? Of its art, its knowledge in the field of astronomy, its pyramids and its temples, in which its aspiration to the divine, though imperfect and still non-illuminated, was expressed?

And what are we to say of the cathedrals and churches, the palaces and city councils, built in Mexico and by Mexican artisans after its Christianization? These buildings are an eloquent expression of the marvellous symbiosis that the Mexican people has been able to operate between the best elements of its past and those of its Christian future which it was then entering.

But Mexico has made great progress also in the most recent period. Alongside the famous constructions in the so-called colonial style, today there are the skyscrapers, large streets, impressive public buildings, and industrial plants of modern Mexico. But—and here is another of its merits—in the midst of the modern political, technical, and civil progress, the Mexican soul shows clearly that it wishes to be and to remain Christian: even in his typical popular music, the Mexican sings also of his eternal nostalgia for God and his devotion to the Blessed Virgin. And in difficult times of the past, now fortunately over, the Mexican showed not only good religious sentiments but remarkable and in fact, sometimes, heroic fortitude and staunchness of faith, as many people will still remember.

I am convinced that, in the presence of Christ and his Mother, it will be possible to realize again that “opening and exchange of gifts” to which the Episcopate of Latin America, I myself, and the whole Church, attach such great hopes for the future.

4. Let us return once more to St Matthew’s description. The Gospel says that that “opening of gifts” of the Magi Kings in Bethlehem was realized in the presence of the Child and his Mother.

Let us add that this situation continues to be repeated in just this way. Does not the history of Mexico and the history of the Church in that land, prove it? Going there, I rejoice particularly in the fact that I will find myself in the footsteps of so many pilgrims, who go from the whole of America, especially Latin America, to the Sanctuary of the Mother of God at Guadalupe.

I myself come from a land and a nation whose heart beats in the great Marian sanctuaries, especially in the sanctuary of Jasna Gora, I would like to repeat once more, as on the day of the inauguration of the pontificate, the words of the greatest Polish poet: “Holy Virgin, who defend bright Czestochowa, and shine forth in the Pointed Gate … “

This enables me to understand the people, the peoples, the Church, the continent, whose heart beats in the Sanctuary of the Mother of God at Guadalupe.

I hope too that this will open the way for me to the heart of that Church.”

From a General Audience, Wednesday 24 January 1979