POPE ON ST AUGUSTINE

St. Augustine's Last Days

by Pope Benedict XVI

"Though the World Grows Old, Christ Is Forever Young"
VATICAN CITY, JAN. 16, 2007 JAN. 16, 2007 (Zenit.org).- Here is a translation of the address Benedict XVI delivered today at the general audience in Paul VI Hall. The reflection is the second in a series on St. Augustine, bishop of Hippo.

Dear brothers and sisters,
Today, as I did last Wednesday, I would like to discuss the great bishop of Hippo, St. Augustine. Four years before he died, he wanted to nominate his successor. To this end, on Sept. 26, 426, he gathered the people in the Basilica of Peace in Hippo so he could present them with his choice for this task.
He said: "We are all mortal, but no individual can be sure of his last day in this life. In any case, in childhood we hope to reach adolescence, in adolescence we aspire toward adulthood, in adulthood toward middle age and in middle age we look to reaching old age. We are never sure we will get there, but that is our hope.
"Old age, however, is not followed by another stage of life toward which we can aspire; its duration is unknown. I arrived in this city in the vigor of my life, but now my youth has gone and I am an old man" (Ep. 213,1).
At this point Augustine told them the name of his chosen successor, the priest Heracles. The people burst into applause of approval and repeated 23 times: "Thanks be to God! Praise be to Christ!" They continued to exclaim approval when Augustine told them of his plans for the future. He wanted to dedicate his remaining years to a deeper study of holy Scripture (Ep. 213,6).
The following four years were indeed of an extraordinary intellectual activity: Augustine carried out important works, he undertook new ones that were no less demanding, he held discussions with the heretics -- he always sought dialogue -- and he intervened to promote peace in the African provinces that were harassed by the southern barbarian tribes. For this reason he wrote to Count Darius, who had come to Africa to put an end to the disagreement between Count Boniface and the Imperial Court, which the Mauri tribes were taking advantage of for their raids. "A greater title for glory," he affirmed in his letter, "is to kill war with words, rather than to kill men with the sword, and to get or maintain peace through peace and not through war. Certainly the fighters, if they are good, are also seeking peace, but at the cost of shedding blood. You, on the contrary, have been sent to prevent blood being spilt on any side" (Ep. 229, 2).
Unfortunately, the hope for peace in the African territories was not fulfilled: In May 429, the Vandals, invited to Africa out of spite by Boniface himself, crossed the Gibraltar strait and entered Mauritania. The invasion rapidly spread to other rich African provinces. In May or June 430, "the destroyers of the Roman Empire," as Possidius called these barbarians ("Vita," 30,1), laid siege to Hippo.
Boniface also sought shelter in town; he had reconciled too late with the Court and was now trying to stop the invaders, but to no avail. The biographer Possidius describes Augustine's pain: "More than usual, his tears became his bread day and night, and arriving almost to the end of his life, he was, more than others, dragging his old age into bitterness and mourning" ("Vita," 28,6). He explains:
"That man of God was in fact witnessing the massacre and destruction of the cities; homes in the countryside destroyed and residents killed by the enemy, or forced to flee; churches deprived of their priests and ministers; sacred virgins and monks displaced; among them, some were tortured and killed, others murdered by the sword, others taken prisoners; they lost faith and the integrity of their soul and body, reduced to a grievous and long slavery by their enemies" (ibid., 28,8).
Despite being old and tired, Augustine remained strong, providing comfort for himself and others through prayer and meditation on the mysteries of God's will. He spoke of "the world's old age" -- and this Roman world really was old. He spoke of this old age as he had done years earlier to console the Italian refugees when the Goths from Alaric invaded the city of Rome. In old age sickness abounds: coughs, catarrh, anxiety, exhaustion. Though the world grows old, Christ is forever young.
So he invited them: "Don't refuse to be young again united with Christ, even in an old world. He tells you: Do not fear, your youth will be renewed like the eagle's youth" (cf. Serm. 81,8). Therefore, the Christian should not be let down even in difficult situations, but he must help those in need. This is what the great doctor advised, answering Honoratus, bishop of Tiabe, who had asked him whether a bishop, a priest or any man of Church could flee to save his life when under barbarian invasions: "When the danger is shared by all -- bishops, clergymen and laymen -- those in need should not be left alone. In this case they should all be transferred to safe places; but if some need to stay, they should not be left alone by those who have the duty to assist them with the sacred ministry, so either they all save themselves together, or together they bear the disaster that the Father wants them to suffer" (Ep. 228, 2).
And he concluded: "This is the supreme test of charity" (ibid., 3). How could we not recognize, in these words, the heroic message that many priests have embraced and identified with along the centuries? Meanwhile, the town of Hippo held fast. Augustine's house-monastery had opened its doors to the colleagues in the episcopate who were seeking refuge. Among them was Possidius, already his disciple, who managed to leave us a direct account of those final, dramatic days. "In the third month of that siege," he tells us, "he was struck by fever: That was his last illness" ("Vita," 29,3). The holy, venerable, old man decided to dedicate his remaining time to intense prayer. He used to affirm that no one, bishop, monk or layman, however irreproachable his conduct may have been, could confront death without adequate penitence. That's why between tears he continually repeated the penitential psalms, that he had so often recited with his people (cf. ibid., 31,2).
As he worsened, the more the dying bishop felt the need for solitude and prayer: "About 10 days before he left his body, in order not to be troubled in his concentration, he begged us to not let anyone enter his room outside of the medical visiting hours or the eating time schedule. His wishes were carried out and during all that time he prayed" (ibid., 31,3). He died Aug. 28, 430: His great heart finally rested in God. "We assisted in the removal of his body," Possidius informs us, "dedicated to God, and then he was buried" (Life, 31,5). At a certain point -- date unknown -- his body was transferred to Sardinia, and from there to Pavia around 725, to the Basilica of San Pietro in Ciel d'oro, where he rests today. His first biographer has the following conclusive judgment about him: "He left a large clergy to the Church, as well as male and female monasteries with people dedicated to the obedience of their superiors. He left us libraries with books and speeches by him and other holy men from which, with God's grace, we can deduce his merit and stature in the Church, and in which the faithful always rediscover him" (Possidius, "Vita," 31, 8).
We can associate ourselves with this judgment: In his writings we also "rediscover him." When I read St. Augustine's works, I don't have the impression that he died more or less 1,600 years ago, I feel he is a modern man: a friend, a contemporary who speaks to me, he speaks to us with his fresh and modern faith. In St. Augustine, who speaks to us -- who speaks to me at us in his writings -- we see the permanent actuality of his faith; of the faith that comes from Christ, eternal word made flesh, Son of God and son of man. This faith does not belong to yesterday, though it was preached yesterday. It is always of today, because Christ is truly yesterday, today and always. He is the way, the truth and the life. St. Augustine encourages to entrust ourselves to the living Christ and to find through him the way to life.
[Translation by Laura Leoncini]

[After praying the Angelus, the Holy Father greeted pilgrims in six languages. In English, he said:]
Dear Brothers and Sisters,
Our catechesis this week is again centered on the life and writings of the great Doctor of the Church, Saint Augustine. Some four years before he died, Augustine designated his successor in the See of Hippo, desiring to devote the rest of his life to the study of the Scriptures. Nevertheless, those proved to be years of extraordinary activity, as the aged Bishop sought to reconcile divided Christians and to bring peace to the troubled African provinces of the Empire. During the Vandal invasion of Africa, Augustine found solace in reflection on the mystery of God's providence. The world, he said, is growing old and failing, yet Christ remains eternally young and brings renewed youth to those who put their faith in him. Amid the calamities of the time, he encouraged the clergy not to abandon their flock, but to offer the supreme witness of Christian charity. Augustine died in 431, during the siege of Hippo, having devoted his last days to penance and prayer. At last his great heart found its rest in God. Today, as in past centuries, may Augustine's example and the rich treasury of his writings be a source of instruction, inspiration and strength as the Church makes her pilgrim way to the fullness of God's Kingdom. I welcome all the English-speaking pilgrims present at today's Audience, including the students from Australia, Ireland, and the United States of America. May your time in Rome be one of uplifting spiritual renewal. Upon all of you I invoke God's abundant blessings of joy and peace.
[In Italian, he said:]
The day after tomorrow, Friday, Jan. 18, marks the beginning of the Week of Prayer for Christian Unity, which this year has special significance because a hundred years have passed since its inception. The theme is the invitation of St. Paul to the Thessalonians: "Pray without ceasing" (1 Thessalonians 5:17); an invitation which I gladly make my own and address to the whole Church.
It is indeed necessary to pray without ceasing, insistently asking God for the great gift of unity among all the Lord's disciples. May the endless strength of the Holy Spirit move us to a sincere commitment to seek unity, so that all together we may profess that Jesus is the one Saviour of the world.

JESUS THE INCOMPARABLE

More than twenty hundred years ago there was a man born contrary to the laws of life. This man lived in poverty and was reared in obscurity.
He did not travel extensively. Only once did He cross the boundary of the country in which He lived; that was during His exile in childhood. He possessed neither wealth nor influence. His relatives were inconspicuous and had neither training nor formal education. In infancy He startled a king; in childhood He puzzled doctors; in manhood He ruled the course of nature, walked upon the billows as if pavements, and hushed the sea to sleep. He healed the multitudes without medicine and made no charges for His service. He never wrote a book, yet all the libraries of the country could not hold the books that have been written about Him. He never wrote a song, and yet He has furnished the theme for more songs than all the songwriters combined. He never founded a college, but all the schools put together cannot boast of having as many students. He never marshaled an army, nor drafted a soldier, nor fired a gun; and yet no leader ever had more volunteers who have, under His orders, made more rebels stack arms and surrender without a shot being fired. He never practiced medicine and yet He healed more broken hearts than all the doctors far and near. Every seventh day the wheels of commerce cease their turning and multitudes wend their way to worshiping assemblies to pay homage and respect to Him. The names of past, proud statesmen of Greece and Rome have come and gone. The names of past scientists, philosophers, and theologians have come and gone, but the name of this man abounds more and more. Although twenty hundred years between the people of this generation and the scene of His crucifixion have passed, yet He still lives. Herod could not destroy Him and the grave could not hold Him. He stands forth upon the highest pinnacle of heavenly glory, proclaimed of GOD, acknowledged by angels, adored by saints, and feared by devils, as the living personal Christ, our Lord and Savior.

Unknown Author...

ANAK DOMBA ALLAH

The next day again John stood and two of his disciples.
And beholding Jesus walking, he saith: Behold the Lamb of God.
And the two disciples heard him speak: and they followed Jesus.
And Jesus turning and seeing them following him, saith to them: What seek you? Who said to him: Rabbi (which is to say, being interpreted, Master), where dwellest thou?
He saith to them: Come and see. They came and saw where he abode: and they stayed with him that day. Now it was about the tenth hour.
And Andrew, the brother of Simon Peter, was one of the two who had heard of John and followed him.
He findeth first his brother Simon and saith to him: We have found the Messias, which is, being interpreted, the Christ.
And he brought him to Jesus. And Jesus looking upon him, said: Thou art Simon the son of Jona. Thou shalt be called Cephas, which is interpreted Peter (John 1 : 35 - 42)

In the Gospel we hear John the Baptist who, presenting Jesus to the world, exclaims: "Behold the lamb of God, behold him who takes away the sins of the world!"

The lamb, in the Bible, as in other cultures, is the symbol of being innocent; it cannot do evil to anyone but only suffer it. Following this symbolism, the first letter of Peter calls Christ "the lamb unspotted" (1:19) who, "reviled, did not revile; when he suffered, he threatened not" (2:23). Jesus, in other words, is par excellence the innocent one who suffers.

It has been written that the suffering of the innocent "is the rock of atheism." After Auschwitz, the problem was posed in a still more acute way. There are countless books and dramas that have been written about this theme. It feels like being at a trial and hearing the voice of the judge ordering the defendant to stand up. The defendant in this case is God.

What does the faith have to say about all this? First of all, it is necessary that we all, believers and nonbelievers, adopt an attitude of humility, because if faith is not able to "explain" the suffering, much less is reason. The suffering of the innocent is something too pure and mysterious to try to close it up in one of our poor "explanations." Jesus -- who, as far as explanations go, certainly had more than us -- faced with the suffering of the widow of Naim and the sisters of Lazarus, knew nothing better to do than to be moved and weep.

The Christian response to the problem of innocent suffering is wrapped up in one name: Jesus Christ! Jesus did not come to give us expert explanations about suffering, he came rather silently to take it upon himself. Taking it upon himself, however, he changed it entirely: from a sign of malediction, he made it an instrument of redemption. Even more: he made it the supreme value, the highest order of greatness in this world. After sin, the true greatness of the human creature is measured by the fact of bearing the least amount of guilt possible and the maximum amount of punishment possible. It is not so much in the one or the other taken separately -- that is, in innocence or in suffering -- as it is in the co-presence of the two in the same person. This is a type of suffering that brings us closer to God. Only God, in fact, if he suffers, suffers as innocent in an absolute sense.

Jesus, however, did not only give a meaning to innocent suffering, he also conferred a new power on it, a mysterious fruitfulness. Look at what flowed from the suffering of Christ: the resurrection and hope for the whole human race. But look also at what happens around us. How much energy and heroism is often brought out in a couple in the acceptance of a handicapped child, bedridden for years! How much unsuspected solidarity surrounds them! How much otherwise unknown capacity to love!

The most important thing, however, when we speak of innocent suffering, is not to explain it; it is not to increase it with our actions and our omissions. But neither is it enough not to increase innocent suffering; we must also try to relieve the innocent suffering that exists! Faced with a little girl frozen by the cold, who cries because of hunger pains, a man cried out in his heart one day to God: "Oh, God, where are you? Why don't you do something for that innocent girl?" And God answered him: "I certainly have done something for her: I made you!"

JOHN THE BAPTIST , A FIGURE IN ADVENT

Tokoh Johanes Pemandi adalah salah satu tokoh dalam masa Adven. Ketika orang - orang Yahudi mengutus beberapa imam danorang - orang Leviuntuk menanyakan dia "Siapakah engkau?" Jawabnya: "Aku bukan Mesias". "Akulah suara - suara yang berseru di padang gurun : Luruskanlah jalan Tuhan! Seperti yang dikatakan nabi Yesaya". Joh 1: 19 - 23 , bandingkan dengan Yesaya 40 : 3 ). "Hiburkanlah, hiburkanlah umatKu, demikianlah firman Tuhan allahMu, tenangkanlah hati Yerusalem dan serukanlah kepadanya, bahwa perhambaannya sudah berakhir, bahwa kesalahannya telah diampuni". Katakanlah kepada kota - koya Yehuda : Lihat itu Allahmu , lihat itu Tuhan allah, Ia datang dengan kekuatan dan dengan tangannya Ia berkuasa. Lihat mereka yang menjadi upah jerih payahNya ada bersama - sama Dia, dan mereka yang diperolehnya berjalan dihadapanNya. seperti seorang gembala Ia menggembalakan kawanan ternakNya dan menghimpunkannya dengan tanganNya; anak - anak domba dipangkuNya, induk - induk domba dituntunNya dengan hati - hati (Yes : 1 - 11 ).

The prophet Isaiah spoke of John as "the voice of one crying in the wilderness" telling the people to get ready for the coming of Jesus. John told them that Jesus would be greater and mightier than he, and that he was not worthy to loosen the straps or even carry the sandals of the Lord.
He was dressed in clothes made of camel's hair and had a leather belt around his waist. He lived in the desert and ate locusts and wild honey.
He went through all the country around the Jordan preaching a baptism of repentance for the forgiveness of sins. Crowds of people came confessing their sins and he baptized them in the Jordan River.
He told them that they must live right. They asked him what they should do. He said that if they had two coats, they should share with a person who did not have a coat, and if they had food, they should share with those who did not.
The tax collectors asked what they should do, and he told them to be honest in their collection of taxes and to not collect more than they were required to.
The soldiers asked what they should do, and he told them to not take money from people illegally, to always tell the truth and not falsely accuse people. They were to be content with their pay and not grumble about it.
John always spoke the truth, even when people didn't want to hear it. He fearlessly confronted King Herod with the evil things he had done. Eventually, this stand for the truth cost John his life.

THOMAS AQUINAS ON THE SENSES

St Thomas Aquinas has a large section in 'Summa Theologica' on the senses.
1. Literal Sense: word for word verbatim. A word by itself can have many meanings. However that same word taken in context can have only one meaning. Every part of Scripture has a literal sense. Literal senses can have an explicit sense such as Jn 1:14, "...the Word was made flesh", explicitly means, 'the Son of GOD became Man'. The same verse can have an implicit meaning, 'Christ had a human soul'. When words are used in their 'original sense' (not metaphorical) they are called 'Literal Proper'. The Literal sense of Scripture can be only one.
a. Historical sense: Based on, or concerned with events in history.
b. Etiological sense: Studying causes or origins.
c. Analogical sense: Based on an analogy. Similarity in some respects between things that are dissimilar.
d. Plenary sense: GOD may imply more in the words of Scripture that the human author is conscious of. There may be a hidden meaning in the words to be revealed later.
e. Consequent sense: Reasoning to a theological conclusion. This sense is better not to be used as it is not an inspired sense of Scripture.
f. Metaphorical sense: Also called the 'Figurative' sense. Sometimes called the 'Literal Improper sense'. The 'Literal Proper' and 'Literal Improper' senses are normally mutually exclusive. Metaphorical senses can also be classed as 'Spiritual Senses'.
2. Spiritual Sense: Also called 'Typological' or 'Mystical' sense. The sacred writer had nothing to do to introduce the 'Spiritual' sense. It was put there by GOD and the human writer was unconscious of it.
a. Metaphorical sense: The Spiritual sense of Scripture can be Metaphorical if the Literal sense on which it is based is also Metaphorical. Psa 118:22, and Mt 21:42
b. Allegorical sense: Also called the 'Typical' sense. Things of the old law signifying things of the new law. Types in the OT which prefigure the Church on earth. The crossing of the Red Sea is a symbol of the victory of Christ, and a type of the freeing of mankind from the bondage of sin by Baptism - 1Cor 10:1-2, Ex 13:21,14:19-22. The Paschal Lamb - Ex 12:21 and 46, the Brazen Serpent - Num 21:8 and Jn 3:14, and the Cornerstone - Psa 118:22, are Allegorical.
c. Moral sense: also called the 'Tropological' sense. Events in Scripture imploring us to act justly. Things we should do. How to act. Wis 16:28, 1Cor 10:11, Heb 3-4:11
d. Anagogical sense: Mystical interpretations, all visions of heaven. Our destiny. Gal 4:26, Rev 21:1 to 22:5
3. Parabolical Sense:
a. Parables: A story to illustrate a lesson. Mt 24:32-35, Lk 16:19-31.