At 9:30am local time this morning (3:30am EDT), the liturgical Solemnity of Saints Peter and Paul, in Saint Peter's Square in Rome, the Holy Father, Pope Francis blessed the Pallia which had been taken from the Confession of Saint Peter (beneath the high altar inside the Basilica) and which were later presented to the Metropolitan Archbishops who have been appointed over the past year. The Pallium will later be presented to each of the Metropolitan Archbishops by their local Pontifical Representatives (Nuncios) at celebrations which will take place in their respective Metropolitan Sees.
Following the rite of blessing for the Pallia, the Pope presided over the Eucharistic celebration along with the Cardinals (those who have been named in former years and those who were created yesterday), as well as the Metropolitan Archbishops, Bishops and Priests.
As has been the custom on the occasion of the Feast of Saints Peter and Paul, the patrons of the city of Rome, a delegation from the Ecumenical Patriarchate of Constantinople was also present at the Mass, having been sent by His Beatitude, Bartholomew and led by His Eminence, Job, Archbishop of Telmessos, along with His Grace, Theodoretos, Bishop of Nazianzos, and by Reverend Alexander Koutsis, Patriarchal Deacon.
During the Eucharistic celebration, following the proclamation of the gospel (Mt 16:13-19), the Holy Father shared the following homily.
The readings we have just heard link us to the apostolic Tradition. That Tradition is not the transmission of things or words, an assortment of lifeless objects; it is the living stream that links us to the origins, the living stream in which those origins are ever present (Benedict XVI, Catechesis, 26 April 2006) and offer us the keys to the Kingdom of heaven (cf Mt 16:19). A Tradition ancient yet ever new, that gives us life and renews the joy of the Gospel. It enables us to confess with our lips and our hearts: ‘Jesus Christ is Lord’, to the glory of God the Father (Phil 2:11).
The entire Gospel is an answer to the question present in the hearts of the People of Israel, a question that dwells also today in the hearts of all those who thirst for life: “Are you he who is to come, or shall we look for another?” (Mt 11:3). Jesus takes up that question and asks it of his disciples: But who do you say that I am? (Mt 16:15).
Peter speaks up and calls Jesus by the greatest title he could possibly bestow: You are the Christ (cf Mt 16:16), the Anointed, the Holy One of God. It is good to think that the Father inspired this answer because Peter had seen how Jesus anointed his people. Jesus, the Anointed One, walked from village to village with the sole aim of saving and helping those considered lost. He anointed the dead (cf Mk 5:41-42; Lk 7:14-15), the sick (cf Mk 6:13; James 5:14), the wounded (cf Lk 10:34) and the repentant (cf Mt 6:17). He anointed with hope (cf Lk 7:38.46; 10:34; Jn 11:2; 12:3). By that anointing, every sinner – the downcast, the infirm, pagans, wherever they found themselves – could feel a beloved part of God’s family. By his actions, Jesus said in a very personal way: You are mine. Like Peter, we too can confess with our lips and our heart not only what we have heard, but also concretely experienced in our lives. We too have been brought back to life, healed, renewed and filled with hope by the anointing of the Holy One. Thanks to that anointing, every yoke of slavery has been shattered (cf Is 10:27). How can we ever lose the joyful memory that we were ransomed and led to proclaim: You are the Christ, the Son of the living God (cf Mt 16:16).
It is interesting to see what follows this passage in the Gospel where Peter confesses his faith: From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised (Mt 16:21). God’s Anointed kept bringing the Father’s love and mercy to the very end. This merciful love demands that we too go forth to every corner of life, to reach out to everyone, even though this may cost us our good name, our comforts, our status … even martyrdom.
Peter reacts to this completely unexpected announcement by saying: God forbid it, Lord! This must never happen to you (Mt 16:22). In this way, he immediately becomes a stumbling block in the Messiah’s path. Thinking that he is defending God’s rights, Peter, without realizing it, becomes the Lord’s enemy; Jesus calls him Satan. To contemplate Peter’s life and his confession of faith also means learning to recognize the temptations that will accompany the life of every disciple. Like Peter, we as a Church will always be tempted to hear those whisperings of the evil One, which will become a stumbling block for the mission. I speak of whispering because the devil seduces from hiding, lest his intentions be recognized. He behaves like a hypocrite, wishing to stay hidden and not be discovered (Saint Ignatius of Loyola, Spiritual Exercises, number 326).
To share in Christ’s anointing, on the other hand, means to share in his glory, which is his cross: Father, glorify your Son … Father, glorify your name (Jn 12:28). In Jesus, glory and the cross go together; they are inseparable. Once we turn our backs on the cross, even though we may attain the heights of glory, we will be fooling ourselves, since it will not be God’s glory, but the snare of the enemy.
Often we feel the temptation to be Christians by keeping a prudent distance from the Lord’s wounds. Jesus touches human misery and he asks us to join him in touching the suffering flesh of others. To proclaim our faith with our lips and our heart demands that we – like Peter – learn to recognize the whisperings of the evil one. It demands learning to discern and recognize those personal and communitarian pretexts that keep us far from real human dramas, that preserve us from contact with other people’s concrete existence and, in the end, from knowing the revolutionary power of God’s tender love (cf. Evangelii Gaudium, 270).
By not separating his glory from the cross, Jesus wants to liberate his disciples, his Church, from empty forms of triumphalism: forms empty of love, service, compassion, empty of people. He wants to set his Church free from grand illusions that fail to sink their roots in the life of God’s faithful people or, still worse, believe that service to the Lord means turning aside from the dusty roads of history. To contemplate and follow Christ requires that we open our hearts to the Father and to all those with whom he has wished to identify (cf Saint John Paul II, Novo Millennio Ineunte, 49), in the sure knowledge that he will never abandon his people.
Dear brothers and sisters, millions of people continue to ask the question: Are you he who is to come, or shall we look for another? (Mt 11:3). Let us confess with our lips and heart that Jesus Christ is Lord (cf Phil 2:11). This is the cantus firmus that we are called daily to intone. With the simplicity, the certainty and the joy of knowing that the Church shines not with her own light, but with the light of Christ. Her light is drawn from the Sun of Justice, so that she can exclaim: ‘It is no longer I who live, but Christ who lives in me’ (Gal 2:20) (Saint Ambrose, Hexaemeron, IV, 8, 32).
Following the rite of blessing for the Pallia, the Pope presided over the Eucharistic celebration along with the Cardinals (those who have been named in former years and those who were created yesterday), as well as the Metropolitan Archbishops, Bishops and Priests.
As has been the custom on the occasion of the Feast of Saints Peter and Paul, the patrons of the city of Rome, a delegation from the Ecumenical Patriarchate of Constantinople was also present at the Mass, having been sent by His Beatitude, Bartholomew and led by His Eminence, Job, Archbishop of Telmessos, along with His Grace, Theodoretos, Bishop of Nazianzos, and by Reverend Alexander Koutsis, Patriarchal Deacon.
Homily of the Holy Father, Pope Francis
for the Mass celebrated on the
Feast day of Saints Peter and Paul
The readings we have just heard link us to the apostolic Tradition. That Tradition is not the transmission of things or words, an assortment of lifeless objects; it is the living stream that links us to the origins, the living stream in which those origins are ever present (Benedict XVI, Catechesis, 26 April 2006) and offer us the keys to the Kingdom of heaven (cf Mt 16:19). A Tradition ancient yet ever new, that gives us life and renews the joy of the Gospel. It enables us to confess with our lips and our hearts: ‘Jesus Christ is Lord’, to the glory of God the Father (Phil 2:11).
The entire Gospel is an answer to the question present in the hearts of the People of Israel, a question that dwells also today in the hearts of all those who thirst for life: “Are you he who is to come, or shall we look for another?” (Mt 11:3). Jesus takes up that question and asks it of his disciples: But who do you say that I am? (Mt 16:15).
Peter speaks up and calls Jesus by the greatest title he could possibly bestow: You are the Christ (cf Mt 16:16), the Anointed, the Holy One of God. It is good to think that the Father inspired this answer because Peter had seen how Jesus anointed his people. Jesus, the Anointed One, walked from village to village with the sole aim of saving and helping those considered lost. He anointed the dead (cf Mk 5:41-42; Lk 7:14-15), the sick (cf Mk 6:13; James 5:14), the wounded (cf Lk 10:34) and the repentant (cf Mt 6:17). He anointed with hope (cf Lk 7:38.46; 10:34; Jn 11:2; 12:3). By that anointing, every sinner – the downcast, the infirm, pagans, wherever they found themselves – could feel a beloved part of God’s family. By his actions, Jesus said in a very personal way: You are mine. Like Peter, we too can confess with our lips and our heart not only what we have heard, but also concretely experienced in our lives. We too have been brought back to life, healed, renewed and filled with hope by the anointing of the Holy One. Thanks to that anointing, every yoke of slavery has been shattered (cf Is 10:27). How can we ever lose the joyful memory that we were ransomed and led to proclaim: You are the Christ, the Son of the living God (cf Mt 16:16).
It is interesting to see what follows this passage in the Gospel where Peter confesses his faith: From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised (Mt 16:21). God’s Anointed kept bringing the Father’s love and mercy to the very end. This merciful love demands that we too go forth to every corner of life, to reach out to everyone, even though this may cost us our good name, our comforts, our status … even martyrdom.
Peter reacts to this completely unexpected announcement by saying: God forbid it, Lord! This must never happen to you (Mt 16:22). In this way, he immediately becomes a stumbling block in the Messiah’s path. Thinking that he is defending God’s rights, Peter, without realizing it, becomes the Lord’s enemy; Jesus calls him Satan. To contemplate Peter’s life and his confession of faith also means learning to recognize the temptations that will accompany the life of every disciple. Like Peter, we as a Church will always be tempted to hear those whisperings of the evil One, which will become a stumbling block for the mission. I speak of whispering because the devil seduces from hiding, lest his intentions be recognized. He behaves like a hypocrite, wishing to stay hidden and not be discovered (Saint Ignatius of Loyola, Spiritual Exercises, number 326).
To share in Christ’s anointing, on the other hand, means to share in his glory, which is his cross: Father, glorify your Son … Father, glorify your name (Jn 12:28). In Jesus, glory and the cross go together; they are inseparable. Once we turn our backs on the cross, even though we may attain the heights of glory, we will be fooling ourselves, since it will not be God’s glory, but the snare of the enemy.
Often we feel the temptation to be Christians by keeping a prudent distance from the Lord’s wounds. Jesus touches human misery and he asks us to join him in touching the suffering flesh of others. To proclaim our faith with our lips and our heart demands that we – like Peter – learn to recognize the whisperings of the evil one. It demands learning to discern and recognize those personal and communitarian pretexts that keep us far from real human dramas, that preserve us from contact with other people’s concrete existence and, in the end, from knowing the revolutionary power of God’s tender love (cf. Evangelii Gaudium, 270).
By not separating his glory from the cross, Jesus wants to liberate his disciples, his Church, from empty forms of triumphalism: forms empty of love, service, compassion, empty of people. He wants to set his Church free from grand illusions that fail to sink their roots in the life of God’s faithful people or, still worse, believe that service to the Lord means turning aside from the dusty roads of history. To contemplate and follow Christ requires that we open our hearts to the Father and to all those with whom he has wished to identify (cf Saint John Paul II, Novo Millennio Ineunte, 49), in the sure knowledge that he will never abandon his people.
Dear brothers and sisters, millions of people continue to ask the question: Are you he who is to come, or shall we look for another? (Mt 11:3). Let us confess with our lips and heart that Jesus Christ is Lord (cf Phil 2:11). This is the cantus firmus that we are called daily to intone. With the simplicity, the certainty and the joy of knowing that the Church shines not with her own light, but with the light of Christ. Her light is drawn from the Sun of Justice, so that she can exclaim: ‘It is no longer I who live, but Christ who lives in me’ (Gal 2:20) (Saint Ambrose, Hexaemeron, IV, 8, 32).
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