Visit Magister's site.
Download some of Benedict's talks:
Sermon in St. Mary's Cathedral
Address to youth during the Vigil
Also, check here; view "Evening Vigil- part 3" where Benedict talks with the youth.
Very moving talk.
ROMA, July 22, 2008 – During Benedict XVI's trip to Australia for World Youth Day, what stood out in the worldwide media was his arrival by sea in the bay of Sydney, the dances of the aborigines, the scenes of the Via Crucis, the myriads of torch flames among the young people during the night, the sorrowful condemnation of sexual abuse committed by priests, and the meeting with four of their victims.
On this page, instead, there is an anthology of the salient passages from the words spoken by Benedict XVI during his voyage.
The selection made here inevitably sacrifices other selections that are no less important from the speeches and homilies of the pope. For example, it would be obligatory to reread in its entirety the catechesis on the Holy Spirit presented to the young people at the nighttime vigil on Saturday, July 19: and in doing so, one would understand why, in presenting it, "L'Osservatore Romano" called it "one of the most beautiful texts of the pontificate."
But in any case, one unmistakable characteristic of Benedict XVI can be gathered from this anthology: his being a pope theologian. Who, like St. Augustine – quoted extensively during his visit to Australia – wants to preach to everyone, including the humble and the simple, the marvels of God, not dumbed down or watered down, but in their complete and sometimes difficult essentiality. And in their mysterious historical reverberations.
In their content and style, the passages presented here are also the ones most easily attributed to Joseph Ratzinger personally, to his mind into his pen, rather than to the Vatican offices charged with preparing and supplementing the pontifical addresses.
For those who want to read the rest, the complete texts of all the speeches, messages, and homilies are available on this page of the Holy See's website, in multiple languages:
> Apostolic Journey to Sydney, July 12-21, 2008
Here, then, is our anthology:
1. When God is eclipsed, even the maternal womb becomes a place of unutterable violence
Arrival discourse, Barangaroo, Sydney Harbour, Thursday, July 17, 2008
Dear young people, [...] the views afforded of our planet from the air were truly wondrous. The sparkle of the Mediterranean, the grandeur of the north African desert, the lushness of Asia’s forestation, the vastness of the Pacific Ocean, the horizon upon which the sun rose and set, and the majestic splendour of Australia’s natural beauty [...]; these all evoke a profound sense of awe. It is as though one catches glimpses of the Genesis creation story – light and darkness, the sun and the moon, the waters, the earth, and living creatures; all of which are “good” in God’s eyes (cf. Gen 1:1 – 2:4). Immersed in such beauty, who could not echo the words of the Psalmist in praise of the Creator: “how majestic is your name in all the earth?” (Ps 8:1).
And there is more [...] men and women, made in nothing less than God’s own image and likeness (cf. Gen 1:26). At the heart of the marvel of creation are you and I, the human family “crowned with glory and honour” (Ps 8:5). How astounding! With the Psalmist we whisper: “what is man that you are mindful of him?” (Ps 8:4). And drawn into silence, into a spirit of thanksgiving, into the power of holiness, we ponder.
What do we discover? [...] That not only the natural but also the social environment – the habitat we fashion for ourselves – has its scars, [...] a poison which threatens to corrode what is good, reshape who we are, and distort the purpose for which we have been created. [...] There is also something sinister which stems from the fact that freedom and tolerance are so often separated from truth. This is fuelled by the notion, widely held today, that there are no absolute truths to guide our lives. Relativism, by indiscriminately giving value to practically everything, has made “experience” all-important. Yet, experiences, detached from any consideration of what is good or true, can lead, not to genuine freedom, but to moral or intellectual confusion, to a lowering of standards, to a loss of self-respect, and even to despair.
Dear friends, life is not governed by chance; it is not random. Your very existence has been willed by God, blessed and given a purpose (cf. Gen 1:28)! Life is not just a succession of events or experiences, helpful though many of them are. It is a search for the true, the good and the beautiful. It is to this end that we make our choices; it is for this that we exercise our freedom; it is in this – in truth, in goodness, and in beauty – that we find happiness and joy. Do not be fooled by those who see you as just another consumer in a market of undifferentiated possibilities, where choice itself becomes the good, novelty usurps beauty, and subjective experience displaces truth.
Christ offers more! Indeed he offers everything! Only he who is the Truth can be the Way and hence also the Life. Thus the “way” which the Apostles brought to the ends of the earth is life in Christ. This is the life of the Church. And the entrance to this life, to the Christian way, is Baptism. [...]
There are many today who claim that God should be left on the sidelines, and that religion and faith, while fine for individuals, should either be excluded from the public forum altogether or included only in the pursuit of limited pragmatic goals. This secularist vision seeks to explain human life and shape society with little or no reference to the Creator. It presents itself as neutral, impartial and inclusive of everyone. But in reality, like every ideology, secularism imposes a world-view. If God is irrelevant to public life, then society will be shaped in a godless image. When God is eclipsed, our ability to recognize the natural order, purpose, and the “good” begins to wane. [...]
But what of our social environment? [...] Do we recognize that the innate dignity of every individual rests on his or her deepest identity – as image of the Creator – and therefore that human rights are universal, based on the natural law, and not something dependent upon negotiation or patronage, let alone compromise? And so we are led to reflect on what place the poor and the elderly, immigrants and the voiceless, have in our societies. How can it be that domestic violence torments so many mothers and children? How can it be that the most wondrous and sacred human space – the womb – has become a place of unutterable violence?
My dear friends, God’s creation is one and it is good. The concerns for non-violence, sustainable development, justice and peace, and care for our environment are of vital importance for humanity. They cannot, however, be understood apart from a profound reflection upon the innate dignity of every human life from conception to natural death: a dignity conferred by God himself and thus inviolable.
2. The "critical juncture" that the ecumenical movement has reached
From the address to representatives of the other Christian confessions, Sydney, Crypt of St. Mary’s Cathedral, Friday, July 18, 2008
Dear friends in Christ, I think you would agree that the ecumenical movement has reached a critical juncture. To move forward, we must continually ask God to renew our minds with the Holy Spirit (cf. Rom 12:2), who speaks to us through the scriptures and guides us into all truth (cf. 2 Pet 1:20-21; Jn 16:13). We must guard against any temptation to view doctrine as divisive and hence an impediment to the seemingly more pressing and immediate task of improving the world in which we live. In fact, the history of the Church demonstrates that praxis is not only inseparable from, but actually flows out of didache or teaching.
3. But the Alpha and the Omega is only Jesus
From the address to representatives of the other religions, Sydney, Chapter Hall of St. Mary's Cathedral, Friday, July 18, 2008
Dear friends, [...] the Church approaches dialogue believing that the true source of freedom is found in the person of Jesus of Nazareth. Christians believe it is he who fully discloses the human potential for virtue and goodness, and he who liberates us from sin and darkness. The universality of human experience, which transcends all geographical boundaries and cultural limitations, makes it possible for followers of religions to engage in dialogue so as to grapple with the mystery of life’s joys and sufferings. In this regard, the Church eagerly seeks opportunities to listen to the spiritual experience of other religions. We could say that all religions aim to penetrate the profound meaning of human existence by linking it to an origin or principle outside itself. Religions offer an attempt to understand the cosmos as coming from and returning to this origin or principle. Christians believe that God has revealed this origin and principle in Jesus, whom the Bible refers to as the “Alpha and Omega” (cf. Rev 1:8; 22:1).
4. Be "signs of contradiction" in the world
From the homily of the Mass with the bishops, priests, seminarians, and novices, Sydney, Saint Mary's Cathedral, July 19, 2008
Dear brothers and sisters, [...] in today’s liturgy the Church reminds us that, like this altar, we too have been consecrated, set “apart” for the service of God and the building up of his Kingdom. All too often, however, we find ourselves immersed in a world that would set God “aside”. In the name of human freedom and autonomy, God’s name is passed over in silence, religion is reduced to private devotion, and faith is shunned in the public square. At times this mentality, so completely at odds with the core of the Gospel, can even cloud our own understanding of the Church and her mission. We too can be tempted to make the life of faith a matter of mere sentiment, thus blunting its power to inspire a consistent vision of the world and a rigorous dialogue with the many other visions competing for the minds and hearts of our contemporaries. [...]
Here I would like [...] to acknowledge the shame which we have all felt as a result of the sexual abuse of minors by some clergy and religious in this country. Indeed, I am deeply sorry for the pain and suffering the victims have endured, and I assure them that, as their Pastor, I too share in their suffering. These misdeeds, which constitute so grave a betrayal of trust, deserve unequivocal condemnation. They have caused great pain and have damaged the Church’s witness. I ask all of you to support and assist your Bishops, and to work together with them in combating this evil. Victims should receive compassion and care, and those responsible for these evils must be brought to justice. [...]
I wish now to turn to the seminarians and young religious in our midst, with a special word of affection and encouragement. [...] Make the daily celebration of the Eucharist the centre of your life. At each Mass, when the Lord’s Body and Blood are lifted up at the end of the Eucharistic Prayer, lift up your own hearts and lives, through Christ, with him and in him, in the unity of the Holy Spirit, as a loving sacrifice to God our Father.
In this way, dear young seminarians and religious, you yourselves will become living altars, where Christ’s sacrificial love is made present as an inspiration and a source of spiritual nourishment to everyone you meet. By embracing the Lord’s call to follow him in chastity, poverty and obedience, you have begun a journey of radical discipleship which will make you “signs of contradiction” (cf. Lk 2:34) to many of your contemporaries. Model your lives daily on the Lord’s own loving self-oblation in obedience to the will of the Father. You will then discover the freedom and joy which can draw others to the Love which lies beyond all other loves as their source and their ultimate fulfilment. Never forget that celibacy for the sake of the Kingdom means embracing a life completely devoted to love, a love that enables you to commit yourselves fully to God’s service and to be totally present to your brothers and sisters, especially those in need.
5. The Holy Spirit, the "forgotten Person" of the Most Holy Trinity
From the address to the young people at the nighttime vigil, Sydney, Randwick Racecourse, Saturday, July 19, 2008
Dear young people, [...] unity and reconciliation cannot be achieved through our efforts alone. God has made us for one another (cf. Gen 2:24) and only in God and his Church can we find the unity we seek. Yet, in the face of imperfections and disappointments – both individual and institutional – we are sometimes tempted to construct artificially a “perfect” community. That temptation is not new. The history of the Church includes many examples of attempts to bypass or override human weaknesses or failures in order to create a perfect unity, a spiritual utopia.
Such attempts to construct unity in fact undermine it! To separate the Holy Spirit from Christ present in the Church’s institutional structure would compromise the unity of the Christian community, which is precisely the Spirit’s gift! It would betray the nature of the Church as the living temple of the Holy Spirit (cf. 1 Cor 3:16). It is the Spirit, in fact, who guides the Church in the way of all truth and unifies her in communion and in the works of ministry (cf. Lumen Gentium, 4). Unfortunately the temptation to “go it alone” persists. Some today portray their local community as somehow separate from the so-called institutional Church, by speaking of the former as flexible and open to the Spirit and the latter as rigid and devoid of the Spirit. [...]
There are times when we might be tempted to seek a certain fulfilment apart from God. Jesus himself asked the Twelve: “do you also wish to go away?” Such drifting away perhaps offers the illusion of freedom. But where does it lead? To whom would we go? For in our hearts we know that it is the Lord who has “the words of eternal life” (Jn 6:67-68). To turn away from him is only a futile attempt to escape from ourselves (cf. Saint Augustine, Confessions VIII, 7). God is with us in the reality of life, not the fantasy! It is embrace, not escape, that we seek! So the Holy Spirit gently but surely steers us back to what is real, what is lasting, what is true. It is the Spirit who leads us back into the communion of the Blessed Trinity!
The Holy Spirit has been in some ways the neglected person of the Blessed Trinity. A clear understanding of the Spirit almost seems beyond our reach. Yet, when I was a small boy, my parents, like yours, taught me the Sign of the Cross. So, I soon came to realize that there is one God in three Persons, and that the Trinity is the centre of our Christian faith and life. While I grew up to have some understanding of God the Father and the Son – the names already conveyed much – my understanding of the third person of the Trinity remained incomplete. So, as a young priest teaching theology, I decided to study the outstanding witnesses to the Spirit in the Church’s history. It was on this journey that I found myself reading, among others, the great Saint Augustine.
Augustine’s understanding of the Holy Spirit evolved gradually; it was a struggle. As a young man he had followed Manichaeism – one of those attempts I mentioned earlier, to create a spiritual utopia by radically separating the things of the spirit from the things of the flesh. Hence he was at first suspicious of the Christian teaching that God had become man. Yet his experience of the love of God present in the Church led him to investigate its source in the life of the Triune God. This led him to three particular insights about the Holy Spirit as the bond of unity within the Blessed Trinity: unity as communion, unity as abiding love, and unity as giving and gift. These three insights are not just theoretical. They help explain how the Spirit works. In a world where both individuals and communities often suffer from an absence of unity or cohesion, these insights help us remain attuned to the Spirit and to extend and clarify the scope of our witness. [...]
What constitutes our faith is not primarily what we do but what we receive. After all, many generous people who are not Christian may well achieve far more than we do. Friends, do you accept being drawn into God’s Trinitarian life? Do you accept being drawn into his communion of love?
The Spirit’s gifts working within us give direction and definition to our witness. Directed to unity, the gifts of the Spirit bind us more closely to the whole Body of Christ (cf. Lumen Gentium, 11), equipping us better to build up the Church in order to serve the world (cf. Eph 4:13). They call us to active and joyful participation in the life of the Church: in parishes and ecclesial movements, in religious education classes, in university chaplaincies and other catholic organizations. Yes, the Church must grow in unity, must be strengthened in holiness, must be rejuvenated, must be constantly renewed (cf. Lumen Gentium, 4). But according to whose standard? The Holy Spirit’s! Turn to him, dear young people, and you will find the true meaning of renewal.
6. A "new age" to renew the world and the Church
From the homily of the Mass with the young people, Sydney, Randwick Racecourse, Sunday, July 20, 2008
Dear friends, [...] “You will receive power when the Holy Spirit comes upon you”. These words of the Risen Lord have a special meaning for those young people who will be confirmed, sealed with the gift of the Holy Spirit, at today’s Mass. But they are also addressed to each of us – to all those who have received the Spirit’s gift of reconciliation and new life at Baptism, who have welcomed him into their hearts as their helper and guide at Confirmation, and who daily grow in his gifts of grace through the Holy Eucharist. At each Mass, in fact, the Holy Spirit descends anew, invoked by the solemn prayer of the Church, not only to transform our gifts of bread and wine into the Lord’s body and blood, but also to transform our lives, to make us, in his power, “one body, one spirit in Christ”.
But what is this “power” of the Holy Spirit? It is the power of God’s life! It is the power of the same Spirit who hovered over the waters at the dawn of creation and who, in the fullness of time, raised Jesus from the dead. It is the power which points us, and our world, towards the coming of the Kingdom of God. In today’s Gospel, Jesus proclaims that a new age has begun, in which the Holy Spirit will be poured out upon all humanity (cf. Lk 4:21). He himself, conceived by the Holy Spirit and born of the Virgin May, came among us to bring us that Spirit. As the source of our new life in Christ, the Holy Spirit is also, in a very real way, the soul of the Church, the love which binds us to the Lord and one another, and the light which opens our eyes to see all around us the wonders of God’s grace. [...]
Yet this power, the grace of the Spirit, is not something we can merit or achieve, but only receive as pure gift. God’s love can only unleash its power when it is allowed to change us from within. We have to let it break through the hard crust of our indifference, our spiritual weariness, our blind conformity to the spirit of this age. Only then can we let it ignite our imagination and shape our deepest desires. That is why prayer is so important: daily prayer, private prayer in the quiet of our hearts and before the Blessed Sacrament, and liturgical prayer in the heart of the Church. Prayer is pure receptivity to God’s grace, love in action, communion with the Spirit who dwells within us, leading us, through Jesus, in the Church, to our heavenly Father. In the power of his Spirit, Jesus is always present in our hearts, quietly waiting for us to be still with him, to hear his voice, to abide in his love, and to receive “power from on high”, enabling us to be salt and light for our world. [...]
The power of the Holy Spirit does not only enlighten and console us. It also points us to the future, to the coming of God’s Kingdom. What a magnificent vision of a humanity redeemed and renewed we see in the new age promised by today’s Gospel! Saint Luke tells us that Jesus Christ is the fulfilment of all God’s promises, the Messiah who fully possesses the Holy Spirit in order to bestow that gift upon all mankind. The outpouring of Christ’s Spirit upon humanity is a pledge of hope and deliverance from everything that impoverishes us. It gives the blind new sight; it sets the downtrodden free, and it creates unity in and through diversity (cf. Lk 4:18-19; Is 61:1-2). This power can create a new world: it can “renew the face of the earth” (cf. Ps 104:30)!
Empowered by the Spirit, and drawing upon faith’s rich vision, a new generation of Christians is being called to help build a world in which God’s gift of life is welcomed, respected and cherished – not rejected, feared as a threat and destroyed. A new age in which love is not greedy or self-seeking, but pure, faithful and genuinely free, open to others, respectful of their dignity, seeking their good, radiating joy and beauty. A new age in which hope liberates us from the shallowness, apathy and self-absorption which deaden our souls and poison our relationships. Dear young friends, the Lord is asking you to be prophets of this new age, messengers of his love, drawing people to the Father and building a future of hope for all humanity.
The world needs this renewal! In so many of our societies, side by side with material prosperity, a spiritual desert is spreading: an interior emptiness, an unnamed fear, a quiet sense of despair. How many of our contemporaries have built broken and empty cisterns (cf. Jer 2:13) in a desperate search for meaning – the ultimate meaning that only love can give? This is the great and liberating gift which the Gospel brings: it reveals our dignity as men and women created in the image and likeness of God. It reveals humanity’s sublime calling, which is to find fulfilment in love. It discloses the truth about man and the truth about life.
The Church also needs this renewal! She needs your faith, your idealism and your generosity, so that she can always be young in the Spirit (cf. Lumen Gentium, 4)! In today’s second reading, the Apostle Paul reminds us that each and every Christian has received a gift meant for building up the Body of Christ.
7. The "yes" that changes history
From the Angelus at the end of the Mass with the young people, Sydney, Randwick Racecourse, Sunday, July 20, 2008
Dear young friends, [...] during the Old Testament, God revealed himself partially, gradually, as we all do in our personal relationships. It took time for the chosen people to develop their relationship with God. The Covenant with Israel was like a period of courtship, a long engagement. Then came the definitive moment, the moment of marriage, the establishment of a new and everlasting covenant. As Mary stood before the Lord, she represented the whole of humanity. In the angel’s message, it was as if God made a marriage proposal to the human race. And in our name, Mary said yes.
In fairy tales, the story ends there, and all “live happily ever after”. In real life it is not so simple. For Mary there were many struggles ahead, as she lived out the consequences of the “yes” that she had given to the Lord. Simeon prophesied that a sword would pierce her heart. When Jesus was twelve years old, she experienced every parent’s worst nightmare when, for three days, the child went missing. And after his public ministry, she suffered the agony of witnessing his crucifixion and death. Throughout her trials she remained faithful to her promise, sustained by the Spirit of fortitude. And she was gloriously rewarded.
Dear young people, we too must remain faithful to the “yes” that we have given to the Lord’s offer of friendship. We know that he will never abandon us. We know that he will always sustain us through the gifts of the Spirit. Mary accepted the Lord’s “proposal” in our name. [...] She is our example and our inspiration, she intercedes for us with her Son, and with a mother’s love she shields us from harm.