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Papa Benedict XVI's Catecheses on the Saints

given at his Wednesday Audiences

Saint Anthony of Padua (& Lisbon)      

BXVI: "On the one hand the Nativity, a central point of Christ's love for humanity, but equally the vision of the Crucified One inspires in Anthony thoughts of gratitude to God and of esteem for the dignity of the human person, thus that everyone, believers and non-believers, can find in the Crucified One and in his image a meaning that enriches life. St Anthony writes: "Christ, who is your life, is hanging before you, so that you may look in the cross as in a mirror. There you will be able to know how mortal were your wounds, that no medicine could heal except that of the blood of the Son of God. If you look closely, you will be able to realize how great are your human dignity and your worth .... In no other place can man better realise how much he is worth than by looking at himself in the mirror of the cross" (Sermones Dominicales et Festivi III, p 213-214).

In meditating upon these words we can better understand the importance of the image of the Crucified One for our culture, for our humanism born of Christian faith. Precisely by looking at the Crucified One we see, as St Anthony says, how great is human dignity and man's worth. At no other point can we understand how much man is worth, precisely because God renders us thus important, sees us thus important, as to be, for Him, worthy of his suffering; thus all human dignity appears in the mirror of the Crucified One and the gaze upon Him is always the source of the recognition of human dignity."

Saint Benedict of Norcia      

BXVI: "Benedict describes the Rule as "minimal, tracing only an initial outline" (73, 8); in reality, however, it offers useful directions not only to monks, but also to all those who seek guidance on their pathway to God. For its measure, humanity and sober discernment between the essential and the secondary in spiritual life, it has been able to maintain its illuminating force all the way up to the present time. Paul VI, by proclaiming St Benedict Patron of Europe on 24 October 1964, intended to recognize the marvellous work accomplished by the Saint through his Rule for the formation of European civilization and culture. Today Europe - having just exited a century deeply wounded by two World Wars and then the collapse of the great ideologies that were revealed as tragic utopias - is in search of its own identity. In order to create new and lasting unity, political, economic and juridical instruments are certainly important, but an ethical and spiritual renewal must also be awakened which draws upon the Christian roots of the Continent, otherwise Europe cannot be rebuilt. Without this vital sap, man remains exposed to the danger of succumbing to the age-old temptation of wanting to redeem himself by himself - a utopia which, in different ways, in 20th century Europe has caused, as Pope John Paul II pointed out, "a regression without precedent in the tormented history of humanity". In seeking true progress, let us too listen today to the Rule of St Benedict as a light on our pathway. The great monk remains a true master at whose school we can learn the art of living true humanism."

Saint Dominic      

BXVI: "When Dominic died in 1221 in Bologna, the city that declared him its Patron, his work had already had great success. With the support of the Holy See, the Order of Preachers had spread to many countries in Europe for the benefit of the entire Church. Dominic was canonized in 1234 and it is he himself who, with his holiness, indicates to us two indispensable means for making apostolic action incisive. First of all, Marian devotion, which he cultivated with tenderness and left as a precious legacy to his spiritual children, who in the history of the Church have had the great merit of spreading the prayer of the Holy Rosary, so dear to the Christian people and so rich in Gospel values, a true school of faith and piety. In the second place, Dominic, who took care of several women's convents in France and in Rome, believed through and through in the value of intercessory prayer for the success of apostolic work. Only in Heaven will we understand how much the prayers of cloistered religious efficaciously accompanies apostolic action! To each of them I direct my grateful and affectionate thoughts.

Dear brothers and sisters, may the life of Dominic de Guzmán spur us all to be fervent in prayer, courageous in living the faith and deeply in love with Jesus Christ. Through his intercession, let us ask God to enrich the Church
always with authentic preachers of the Gospel."

Saint Francis of Assisi      

BXVI: "In Francis love for Christ expressed itself in a special way in adoration of the Most Holy Sacrament of the Eucharist. Moving expressions can be read in the Franciscan Sources, such as: "Let all of humanity fear, the entire universe tremble and the heavens exult, when on the altar, in the hands of the priest, there is Christ, the Son of the living God. Oh stupendous favour! O humble sublimity, that the Lord of the universe, God and Son of God, so humbles himself as to hide himself for our salvation, under the modest form of bread" ... 

From the love for Christ is born love towards persons and also towards all God's creatures. Here is another characteristic trait of Francis' spirituality: the sense of universal brotherhood and love for created matter, which inspired his famous Canticle of creatures. It is a very timely message. As I recalled in my recent encyclical Caritas in Veritate, only a development that respects creation and does not damage the environment is sustainable (cf n 48-52) and in the Message for the World Day of Peace this year I underlined that the construction of a solid peace is also linked to respect for created matter. Francis reminds us that in creation is unfolded the wisdom and benevolence of the Creator. Nature is for him understood precisely as a language in which God speaks with us, in which reality becomes transparent and we can speak of God and with God.

Dear friends, Francis was a great saint and a joyful man. His simplicity, his humility, his faith, his love for Christ, his goodness towards every man and every woman made him happy in every situation. Indeed,
there subsists an intimate and indissoluble relationship between holiness and joy. A French writer said that in the world there is only one sadness: that of not being saints, that is, of not being close to God. Looking at the witness of St Francis, we understand that this is the secret of true happiness: to become saints, close to God!"

Saint Therese of Lisieux      

BXVI: "Dear friends, we too, with St Therese of the Child Jesus, must be able to repeat to the Lord every day that we want to live of love for him and for others, to learn at the school of the saints to love in an authentic and total way. Therese is one of the Gospel's “little ones" who let themselves be led by God into the depths of his Mystery. A guide for everyone, above all for those who, in the People of God, carry out the ministry of theologians. With humility and charity, faith and hope, Therese entered continually into the heart of Sacred Scripture which contains the Mystery of Christ. And this reading of the Bible, nourished by the science of love, is not opposed to academic science. The science of the saints, in fact, of which she herself speaks in the last page of The Story of a Soul, is the highest science. “All the saints have understood and in a more particular way perhaps those who fill the universe with the radiance of evangelical doctrine. Was it not from prayer that the saints Paul, Augustine, John of the Cross, Thomas Aquinas, Francis, Dominic and so many other illustrious Friends of God have drawn this divine science that fascinates the greatest geniuses?” Inseparable from the Gospel, the Eucharist is for Therese the Sacrament of Divine Love that stoops to extremes so as to raise us to Him. In her last Letter, on a picture that showed the Child Jesus in the consecrated Host, the Saint wrote these simple words: “I cannot fear a God who, for me, made himself so little! […] I love Him! In fact, He is nothing but Love and Mercy!”

In the Gospel, Therese discovered above all the Mercy of Jesus, to the point of affirming: “To me He has given his infinite Mercy, through it I contemplate and adore his other divine perfections! (..) Thus all appear to me radiant with Love, Justice itself (even more perhaps than the rest) seems to me clothed with Love”. She also expresses herself thus in the last lines of The Story of a Soul: “As soon as I look at the Holy Gospel, at once I breathe the fragrances of the life of Jesus and I know which way to run .. It is not to the first place
that I rush, but to the last …. Yes I feel, even if I had on my conscience all the sins that can be committed, I would go, with my heart broken with repentance, to throw myself into the arms of Jesus, because I know how much he loves the prodigal son who returns to Him" “Trust and Love” are thus the final point of the tale of her life, two words that like beacons illuminated her whole pathway of holiness, so as to be able to guide others on the same “little way of trust and love”, of spiritual childhood. Trust like that of a child who abandons himself into the hands of God, inseparable from the strong, radical commitment of true love, which is the total gift of oneself/self, for ever, as the Saint said contemplating Mary: “To love is to give all, and to give oneself” (Because I love you, O Mary, P 54/22). Thus Therese indicates to us all that Christian life consists in fully living the grace of Baptism in the total gift of oneself to the Love of the Father, so as to live like Christ, in the fire of the Holy Spirit, His same love for everyone else. Thank you."