Sep. 14 (CWNews.com) - Editor's note: The following is the prepared text from which Pope Benedict XVI (bio - news) spoke as he addressed an academic audience at the Unviersity of Regensburg on September 12. As he actually delivered it, the speech differed slightly. Because the speech has aroused an unusual amount of debate-- particularly regarding the Pope's references to Islam and to religious violence-- CWN strongly recommends reading the entire text.
Distinguished Ladies and Gentlemen,
It is a moving experience for me to stand and give a lecture at this university podium once again. I think back to those years when, after a pleasant period at the Freisinger Hochschule, I began teaching at the University of Bonn. This was in 1959, in the days of the old university made up of ordinary professors. The various chairs had neither assistants nor secretaries, but in recompense there was much direct contact with students and in particular among the professors themselves.
We would meet before and after lessons in the rooms of the teaching staff. There was a lively exchange with historians, philosophers, philologists and, naturally, between the two theological faculties. Once a semester there was a dies academicus, when professors from every faculty appeared before the students of the entire university, making possible a genuine experience of universitas: the reality that despite our specializations which at times make it difficult to communicate with each other, we made up a whole, working in everything on the basis of a single rationality with its various aspects and sharing responsibility for the right use of reason-- this reality became a lived experience.
The university was also very proud of its two theological faculties. It was clear that, by inquiring about the reasonableness of faith, they too carried out a work which is necessarily part of the whole of the universitas scientiarum, even if not everyone could share the faith which theologians seek to correlate with reason as a whole. This profound sense of coherence within the universe of reason was not troubled, even when it was once reported that a colleague had said there was something odd about our university: it had two faculties devoted to something that did not exist: God. That even in the face of such radical skepticism it is still necessary and reasonable to raise the question of God through the use of reason, and to do so in the context of the tradition of the Christian faith: this, within the university as a whole, was accepted without question.
I was reminded of all this recently, when I read the edition by Professor Theodore Khoury (M�nster) of part of the dialogue carried on-- perhaps in 1391 in the winter barracks near Ankara-- by the erudite Byzantine emperor Manuel II Paleologus and an educated Persian on the subject of Christianity and Islam, and the truth of both. It was probably the emperor himself who set down this dialogue, during the siege of Constantinople between 1394 and 1402; and this would explain why his arguments are given in greater detail than the responses of the learned Persian.
The dialogue ranges widely over the structures of faith contained in the Bible and in the Qur'an, and deals especially with the image of God and of man, while necessarily returning repeatedly to the relationship of the three Laws: the Old Testament, the New Testament, and the Qur'an. In this lecture I would like to discuss only one point-- itself rather marginal to the dialogue itself-- which, in the context of the issue of faith and reason, I found interesting and which can serve as the starting-point for my reflections on this issue.
In the seventh conversation edited by Professor Khoury, the emperor touches on the theme of the jihad (holy war). The emperor must have known that surah 2, 256 reads: There is no compulsion in religion. It is one of the suras of the early period, when Mohammed was still powerless and under threat.
But naturally the emperor also knew the instructions, developed later and recorded in the Qur�an, concerning holy war. Without descending to details, such as the difference in treatment accorded to those who have the �Book� and the �infidels,� he turns to his interlocutor somewhat brusquely with the central question on the relationship between religion and violence in general, in these words:
Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.
The emperor goes on to explain in detail the reasons why spreading the faith through violence is something unreasonable. Violence is incompatible with the nature of God and the nature of the soul.
God is not pleased by blood, and not acting reasonably is contrary to God's nature. Faith is born of the soul, not the body. Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats... To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death....
The decisive statement in this argument against violent conversion is this: not to act in accordance with reason is contrary to God's nature. The editor, Theodore Khoury, observes: "For the emperor, as a Byzantine shaped by Greek philosophy, this statement is self-evident. But for Muslim teaching, God is absolutely transcendent. His will is not bound up with any of our categories, even that of rationality." Here Khoury quotes a work of the noted French Islamist R. Arnaldez, who points out that Ibn Hazn went so far as to state that God is not bound even by his own word, and that nothing would oblige him to reveal the truth to us. Were it God's will, we would even have to practice idolatry.
As far as understanding of God and thus the concrete practice of religion is concerned, we find ourselves faced with a dilemma which nowadays challenges us directly. Is the conviction that acting unreasonably contradicts God's nature merely a Greek idea, or is it always and intrinsically true? I believe that here we can see the profound harmony between what is Greek in the best sense of the word and the biblical understanding of faith in God. Modifying the first verse of the Book of Genesis, John began the prologue of his Gospel with the words: In the beginning was the logos. This is the very word used by the emperor: God acts with logos.
Logos means both reason and word-- a reason which is creative and capable of self-communication, precisely as reason. John thus spoke the final word on the biblical concept of God, and in this word all the often toilsome and tortuous threads of biblical faith find their culmination and synthesis. In the beginning was the logos, and the logos is God, says the Evangelist.
The encounter between the Biblical message and Greek thought did not happen by chance. The vision of Saint Paul, who saw the roads to Asia barred and in a dream saw a Macedonian man plead with him: Come over to Macedonia and help us! (cf. Acts 16:6-10)-- this vision can be interpreted as a distillation of the intrinsic necessity of a rapprochement between Biblical faith and Greek inquiry.
In point of fact, this rapprochement had been going on for some time. The mysterious name of God, revealed from the burning bush, a name which separates this God from all other divinities with their many names and declares simply that he is, is already presents a challenge to the notion of myth, to which Socrates's attempt to vanquish and transcend myth stands in close analogy. Within the Old Testament, the process which started at the burning bush came to new maturity at the time of the Exile, when the God of Israel, an Israel now deprived of its land and worship, was proclaimed as the God of heaven and earth and described in a simple formula which echoes the words uttered at the burning bush: I am.
This new understanding of God is accompanied by a kind of enlightenment, which finds stark expression in the mockery of gods who are merely the work of human hands (cf. Ps 115). Thus, despite the bitter conflict with those Hellenistic rulers who sought to accommodate it forcibly to the customs and idolatrous cult of the Greeks, biblical faith, in the Hellenistic period, encountered the best of Greek thought at a deep level, resulting in a mutual enrichment evident especially in the later wisdom literature.
Today we know that the Greek translation of the Old Testament produced at Alexandria-- the Septuagint-- is more than a simple (and in that sense perhaps less than satisfactory) translation of the Hebrew text: it is an independent textual witness and a distinct and important step in the history of revelation, one which brought about this encounter in a way that was decisive for the birth and spread of Christianity. A profound encounter of faith and reason is taking place here, an encounter between genuine enlightenment and religion. From the very heart of Christian faith and, at the same time, the heart of Greek thought now joined to faith, Manuel II was able to say: Not to act �with logos� is contrary to God's nature.
In all honesty, one must observe that in the late Middle Ages we find trends in theology which would sunder this synthesis between the Greek spirit and the Christian spirit. In contrast with the so-called intellectualism of Augustine and Thomas, there arose with Duns Scotus a voluntarism which ultimately led to the claim that we can only know God's voluntas ordinata. Beyond this is the realm of God's freedom, in virtue of which he could have done the opposite of everything he has actually done. This gives rise to positions which clearly approach those of Ibn Hazn and might even lead to the image of a capricious God, who is not even bound to truth and goodness. God's transcendence and otherness are so exalted that our reason, our sense of the true and good, are no longer an authentic mirror of God, whose deepest possibilities remain eternally unattainable and hidden behind his actual decisions.
As opposed to this, the faith of the Church has always insisted that between God and us, between his eternal Creator Spirit and our created reason there exists a real analogy, in which unlikeness remains infinitely greater than likeness, yet not to the point of abolishing analogy and its language (cf. Lateran IV). God does not become more divine when we push him away from us in a sheer, impenetrable voluntarism; rather, the truly divine God is the God who has revealed himself as logos and, as logos, has acted and continues to act lovingly on our behalf. Certainly, love transcends knowledge and is thereby capable of perceiving more than thought alone (cf. Eph 3:19); nonetheless it continues to be love of the God who is logos. Consequently, Christian worship is worship in harmony with the eternal Word and with our reason (cf. Rom 12:1).
This inner rapprochement between Biblical faith and Greek philosophical inquiry was an event of decisive importance not only from the standpoint of the history of religions, but also from that of world history-� it is an event which concerns us even today. Given this convergence, it is not surprising that Christianity, despite its origins and some significant developments in the East, finally took on its historically decisive character in Europe. We can also express this the other way around: this convergence, with the subsequent addition of the Roman heritage, created Europe and remains the foundation of what can rightly be called Europe.
The thesis that the critically purified Greek heritage forms an integral part of Christian faith has been countered by the call for a dehellenization of Christianity-� a call which has more and more dominated theological discussions since the beginning of the modern age. Viewed more closely, three stages can be observed in the program of dehellenization: although interconnected, they are clearly distinct from one another in their motivations and objectives.
Dehellenization first emerges in connection with the fundamental postulates of the Reformation in the 16th century. Looking at the tradition of scholastic theology, the Reformers thought they were confronted with a faith system totally conditioned by philosophy, that is to say an articulation of the faith based on an alien system of thought. As a result, faith no longer appeared as a living historical Word but as one element of an overarching philosophical system. The principle of sola scriptura, on the other hand, sought faith in its pure, primordial form, as originally found in the biblical Word. Metaphysics appeared as a premise derived from another source, from which faith had to be liberated in order to become once more fully itself. When Kant stated that he needed to set thinking aside in order to make room for faith, he carried this program forward with a radicalism that the Reformers could never have foreseen. He thus anchored faith exclusively in practical reason, denying it access to reality as a whole.
The liberal theology of the 19th and 20th centuries ushered in a second stage in the process of dehellenization, with Adolf von Harnack as its outstanding representative. When I was a student, and in the early years of my teaching, this program was highly influential in Catholic theology too. It took as its point of departure Pascal�s distinction between the God of the philosophers and the God of Abraham, Isaac, and Jacob.
In my inaugural lecture at Bonn in 1959, I tried to address the issue. I will not repeat here what I said on that occasion, but I would like to describe at least briefly what was new about this second stage of dehellenization. Harnack�s central idea was to return simply to the man Jesus and to his simple message, underneath the accretions of theology and indeed of hellenization: this simple message was seen as the culmination of the religious development of humanity. Jesus was said to have put an end to worship in favor of morality. In the end he was presented as the father of a humanitarian moral message. The fundamental goal was to bring Christianity back into harmony with modern reason, liberating it, that is to say, from seemingly philosophical and theological elements, such as faith in Christ�s divinity and the triune God.
In this sense, historical-critical exegesis of the New Testament restored to theology its place within the university: theology, for Harnack, is something essentially historical and therefore strictly scientific. What it is able to say critically about Jesus is, so to speak, an expression of practical reason and consequently it can take its rightful place within the university. Behind this thinking lies the modern self-limitation of reason, classically expressed in Kant�s �Critiques�, but in the meantime further radicalized by the impact of the natural sciences. This modern concept of reason is based, to put it briefly, on a synthesis between Platonism (Cartesianism) and empiricism, a synthesis confirmed by the success of technology. On the one hand it presupposes the mathematical structure of matter, its intrinsic rationality, which makes it possible to understand how matter works and use it efficiently: this basic premise is, so to speak, the Platonic element in the modern understanding of nature. On the other hand, there is nature�s capacity to be exploited for our purposes, and here only the possibility of verification or falsification through experimentation can yield ultimate certainty. The weight between the two poles can, depending on the circumstances, shift from one side to the other. As strongly positivistic a thinker as J. Monod has declared himself a convinced Platonist/Cartesian.
This gives rise to two principles which are crucial for the issue we have raised. First, only the kind of certainty resulting from the interplay of mathematical and empirical elements can be considered scientific. Anything that would claim to be science must be measured against this criterion. Hence the human sciences, such as history, psychology, sociology, and philosophy, attempt to conform themselves to this canon of scientificity. A second point, which is important for our reflections, is that by its very nature this method excludes the question of God, making it appear an unscientific or pre-scientific question. Consequently, we are faced with a reduction of the radius of science and reason, one which needs to be questioned.
We shall return to this problem later. In the meantime, it must be observed that from this standpoint any attempt to maintain theology�s claim to be �scientific� would end up reducing Christianity to a mere fragment of its former self. But we must say more: it is man himself who ends up being reduced, for the specifically human questions about our origin and destiny, the questions raised by religion and ethics, then have no place within the purview of collective reason as defined by �science� and must thus be relegated to the realm of the subjective. The subject then decides, on the basis of his experiences, what he considers tenable in matters of religion, and the subjective �conscience� becomes the sole arbiter of what is ethical. In this way, though, ethics and religion lose their power to create a community and become a completely personal matter.
This is a dangerous state of affairs for humanity, as we see from the disturbing pathologies of religion and reason which necessarily erupt when reason is so reduced that questions of religion and ethics no longer concern it. Attempts to construct an ethic from the rules of evolution or from psychology and sociology, end up being simply inadequate.
Before I draw the conclusions to which all this has been leading, I must briefly refer to the third stage of dehellenization, which is now in progress. In the light of our experience with cultural pluralism, it is often said nowadays that the synthesis with Hellenism achieved in the early Church was a preliminary inculturation which ought not to be binding on other cultures. The latter are said to have the right to return to the simple message of the New Testament prior to that inculturation, in order to inculturate it anew in their own particular milieux. This thesis is not only false; it is coarse and lacking in precision. The New Testament was written in Greek and bears the imprint of the Greek spirit, which had already come to maturity as the Old Testament developed. True, there are elements in the evolution of the early Church which do not have to be integrated into all cultures. Nonetheless, the fundamental decisions made about the relationship between faith and the use of human reason are part of the faith itself; they are developments consonant with the nature of faith itself.
And so I come to my conclusion. This attempt, painted with broad strokes, at a critique of modern reason from within has nothing to do with putting the clock back to the time before the Enlightenment and rejecting the insights of the modern age. The positive aspects of modernity are to be acknowledged unreservedly: we are all grateful for the marvelous possibilities that it has opened up for mankind and for the progress in humanity that has been granted to us. The scientific ethos, moreover, is the will to be obedient to the truth, and, as such, it embodies an attitude which reflects one of the basic tenets of Christianity. The intention here is not one of retrenchment or negative criticism, but of broadening our concept of reason and its application.
While we rejoice in the new possibilities open to humanity, we also see the dangers arising from these possibilities and we must ask ourselves how we can overcome them. We will succeed in doing so only if reason and faith come together in a new way, if we overcome the self-imposed limitation of reason to the empirically verifiable, and if we once more disclose its vast horizons. In this sense theology rightly belongs in the university and within the wide-ranging dialogue of sciences, not merely as a historical discipline and one of the human sciences, but precisely as theology, as inquiry into the rationality of faith.
Only thus do we become capable of that genuine dialogue of cultures and religions so urgently needed today. In the Western world it is widely held that only positivistic reason and the forms of philosophy based on it are universally valid. Yet the world�s profoundly religious cultures see this exclusion of the divine from the universality of reason as an attack on their most profound convictions. A reason which is deaf to the divine and which relegates religion into the realm of subcultures is incapable of entering into the dialogue of cultures. At the same time, as I have attempted to show, modern scientific reason with its intrinsically Platonic element bears within itself a question which points beyond itself and beyond the possibilities of its methodology.
Modern scientific reason quite simply has to accept the rational structure of matter and the correspondence between our spirit and the prevailing rational structures of nature as a given, on which its methodology has to be based. Yet the question why this has to be so is a real question, and one which has to be remanded by the natural sciences to other modes and planes of thought: to philosophy and theology.
For philosophy and, albeit in a different way, for theology, listening to the great experiences and insights of the religious traditions of humanity, and those of the Christian faith in particular, is a source of knowledge, and to ignore it would be an unacceptable restriction of our listening and responding. Here I am reminded of something Socrates said to Phaedo. In their earlier conversations, many false philosophical opinions had been raised, and so Socrates says: �It would be easily understandable if someone became so annoyed at all these false notions that for the rest of his life he despised and mocked all talk about being - but in this way he would be deprived of the truth of existence and would suffer a great loss�.
The West has long been endangered by this aversion to the questions which underlie its rationality, and can only suffer great harm thereby. The courage to engage the whole breadth of reason, and not the denial of its grandeur � this is the program with which a theology grounded in Biblical faith enters into the debates of our time. �Not to act reasonably (with logos) is contrary to the nature of God�, said Manuel II, according to his Christian understanding of God, in response to his Persian interlocutor. It is to this great logos, to this breadth of reason, that we invite our partners in the dialogue of cultures. To rediscover it constantly is the great task of the university.
HOMILY OF POPE BENEDICT XVI
MASS FOR THE SOLEMNITY OF SAINT JOSEPH
AMADOU AHIDJO STADIUM
YAOUNDE
19 MARCH 2009
Dear Brother Bishops,
Dear Brothers and Sisters,
Praised be Jesus Christ who has gathered us in this stadium today that we may enter more deeply into his life!
Jesus Christ brings us together on this day when the Church, here in Cameroon and throughout the world, celebrates the Feast of Saint Joseph, Husband of the Virgin Mary. I begin by wishing a very happy feast day to all those who, like myself, have received the grace of bearing this beautiful name, and I ask Saint Joseph to grant them his special protection in guiding them towards the Lord Jesus Christ all the days of their life. I also extend cordial best wishes to all the parishes, schools, colleges, and institutions named after Saint Joseph. I thank Archbishop Tony�-Bakot of Yaound� for his kind words, and I warmly greet the representatives of the African Episcopal Conferences who have come to Yaound� for the promulgation of the Instrumentum Laboris of the Second Special Assembly for Africa of the Synod of Bishops.
How can we enter into the specific grace of this day? In a little while, at the end of Mass, the liturgy will remind us of the focal point of our meditation when it has us pray: �Lord, today you nourish us at this altar as we celebrate the feast of Saint Joseph. Protect your Church always, and in your love watch over the gifts you have given us.� We are asking the Lord to protect the Church always � and he does! � just as Joseph protected his family and kept watch over the child Jesus during his early years.
Our Gospel reading recalls this for us. The angel said to Joseph: �Do not be afraid to take Mary your wife into your home,� (Mt 1:20) and that is precisely what he did: �he did as the angel of the Lord had commanded him� (Mt 1:24). Why was Saint Matthew so keen to note Joseph�s trust in the words received from the messenger of God, if not to invite us to imitate this same loving trust?
Although the first reading which we have just heard does not speak explicitly of Saint Joseph, it does teach us a good deal about him. The prophet Nathan, in obedience to God�s command, tells David: �I will raise up your heir after you, sprung from your loins� (2 Sam 7:12). David must accept that he will die before seeing the fulfilment of this promise, which will come to pass �when (his) time comes� and he will rest �with (his) ancestors�. We thus come to realize that one of mankind�s most cherished desires � seeing the fruits of one�s labours � is not always granted by God. I think of those among you who are mothers and fathers of families. Parents quite rightly desire to give the best of themselves to their children, and they want to see them achieve success. Yet make no mistake about what this �success� entails: what God asks David to do is to place his trust in him. David himself will not see his heir who will have a throne �firm for ever� (2 Sam 7:16), for this heir, announced under the veil of prophecy, is Jesus. David puts his trust in God. In the same way, Joseph trusts God when he hears his messenger, the Angel, say to him: �Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this child has been conceived in her� (Mt 1:20). Throughout all of history, Joseph is the man who gives God the greatest display of trust, even in the face of such astonishing news.
Dear fathers and mothers here today, do you have trust in God who has called you to be the fathers and mothers of his adopted children? Do you accept that he is counting on you to pass on to your children the human and spiritual values that you yourselves have received and which will prepare them to live with love and respect for his holy name? At a time when so many people have no qualms about trying to impose the tyranny of materialism, with scant concern for the most deprived, you must be very careful. Africa in general, and Cameroon in particular, place themselves at risk if they do not recognize the True Author of Life! Brothers and sisters in Cameroon and throughout Africa, you who have received from God so many human virtues, take care of your souls! Do not let yourselves be captivated by selfish illusions and false ideals! Believe � yes! � continue to believe in God � Father, Son, and Holy Spirit � he alone truly loves you in the way you yearn to be loved, he alone can satisfy you, can bring stability to your lives. Only Christ is the way of Life.
God alone could grant Joseph the strength to trust the Angel. God alone will give you, dear married couples, the strength to raise your family as he wants. Ask it of him! God loves to be asked for what he wishes to give. Ask him for the grace of a true and ever more faithful love patterned after his own. As the Psalm magnificently puts it: his �love is established for ever, his loyalty will stand as long as the heavens� (Ps 88:3).
Just as on other continents, the family today � in your country and across Africa � is experiencing a difficult time; but fidelity to God will help see it through. Certain values of the traditional life have been overturned. Relationships between different generations have evolved in a way that no longer favours the transmission of accumulated knowledge and inherited wisdom. Too often we witness a rural exodus not unlike that known in many other periods of human history. The quality of family ties is deeply affected by this. Uprooted and fragile members of the younger generation who often � sadly � are without gainful employment, seek to cure their pain by living in ephemeral and man-made paradises which we know will never guarantee the human being a deep, abiding happiness. Sometimes the African people too are constrained to flee from themselves and abandon everything that once made up their interior richness. Confronted with the phenomenon of rapid urbanization, they leave the land, physically and morally: not as Abraham had done in response to the Lord�s call, but as a kind of interior exile which alienates them from their very being, from their brothers and sisters, and from God himself.
Is this an irreversible, inevitable development? By no means! More than ever, we must �hope against all hope� (Rom 4:18). Here I wish to acknowledge with appreciation and gratitude the remarkable work done by countless associations that promote the life of faith and the practice of charity. May they be warmly thanked! May they find in the word of God renewed strength to carry out their projects for the integral development of the human person in Africa, especially in Cameroon!
The first priority will consist in restoring a sense of the acceptance of life as a gift from God. According to both Sacred Scripture and the wisest traditions of your continent, the arrival of a child is always a gift, a blessing from God. Today it is high time to place greater emphasis on this: every human being, every tiny human person, however weak, is created �in the image and likeness of God� (Gen 1:27). Every person must live! Death must not prevail over life! Death will never have the last word!
Sons and daughters of Africa, do not be afraid to believe, to hope, and to love; do not be afraid to say that Jesus is the Way, the Truth and the Life, and that we can be saved by him alone. Saint Paul is indeed an inspired author given to the Church by the Holy Spirit as a �teacher of nations� (1 Tim 2:7) when he tells us that Abraham, �hoping against hope, believed that he should become the father of many nations; as he had been told, �So shall your descendants be�� (Rom 4:18).
�Hoping against hope�: is this not a magnificent description of a Christian? Africa is called to hope through you and in you! With Jesus Christ, who trod the African soil, Africa can become the continent of hope! We are all members of the peoples that God gave to Abraham as his descendants. Each and every one of us was thought, willed and loved by God. Each and every one of us has a role to play in the plan of God: Father, Son and Holy Spirit. If discouragement overwhelms you, think of the faith of Joseph; if anxiety has its grip on you, think of the hope of Joseph, that descendant of Abraham who hoped against hope; if exasperation or hatred seizes you, think of the love of Joseph, who was the first man to set eyes on the human face of God in the person of the Infant conceived by the Holy Spirit in the womb of the Virgin Mary. Let us praise and thank Christ for having drawn so close to us, and for giving us Joseph as an example and model of love for him.
Dear brothers and sisters, I want to say to you once more from the bottom of my heart: like Joseph, do not be afraid to take Mary into your home, that is to say do not be afraid to love the Church. Mary, Mother of the Church, will teach you to follow your pastors, to love your bishops, your priests, your deacons and your catechists; to heed what they teach you and to pray for their intentions. Husbands, look upon the love of Joseph for Mary and Jesus; those preparing for marriage, treat your future spouse as Joseph did; those of you who have given yourselves to God in celibacy, reflect upon the teaching of the Church, our Mother: �Virginity or celibacy for the sake of the Kingdom of God not only does not contradict the dignity of marriage but presupposes and confirms it. Marriage and virginity are two ways of expressing and living the one mystery of the Covenant of God with his people� (Redemptoris Custos, 20).
Once more, I wish to extend a particular word of encouragement to fathers so that they may take Saint Joseph as their model. He who kept watch over the Son of Man is able to teach them the deepest meaning of their own fatherhood. In the same way, each father receives his children from God, and they are created in God�s own image and likeness. Saint Joseph was the spouse of Mary. In the same way, each father sees himself entrusted with the mystery of womanhood through his own wife. Dear fathers, like Saint Joseph, respect and love your spouse; and by your love and your wise presence, lead your children to God where they must be (cf. Lk 2:49).
Finally, to all the young people present, I offer words of friendship and encouragement: as you face the challenges of life, take courage! Your life is priceless in the eyes of God! Let Christ take hold of you, agree to pledge your love to him, and � why not? � maybe even do so in the priesthood or in the consecrated life! This is the supreme service. To the children who no longer have a father, or who live abandoned in the poverty of the streets, to those forcibly separated from their parents, to the maltreated and abused, to those constrained to join paramilitary forces that are terrorizing some countries, I would like to say: God loves you, he has not forgotten you, and Saint Joseph protects you! Invoke him with confidence.
May God bless you and watch over you! May he give you the grace to keep advancing towards him with fidelity! May he give stability to your lives so that you may reap the fruits he awaits from you! May he make you witnesses of his love here in Cameroon and to the ends of the earth! I fervently beg him to give you a taste of the joy of belonging to him, now and for ever. Amen.
A Nation of Criminals.
U.S. taxpayers are bearing an ever-increasing penalty for America�s broken religious, educational, political and criminal justice systems. More than 13 million adults pass through America�s jails and prisons annually. New laws have increased the current inmate population to 2.2 million. The U.S. has almost 5,000 jails and correctional institutions, which cost an estimated $60 billion per year. (Washington Post, June 8, 2006). One of every 136 people in the U.S. is behind bars. From June 2004 through June 2005, approximately 1,100 inmates per week�more than 500,000 in a year�were added to the prison population. Local jails hold about one-third of U.S. inmates�nearly 750,000�while the remaining 1.4 million are in federal or state prisons, according to the Bureau of Justice Statistics.