Pope Uses Papal Ferula of Pius IX, XII

The Holy Father used the crosier (papal cross) of Pius IX and XII in today’s Palm Sunday liturgy. Chances are this is only a temporary change–even Pope John Paul II used several different “ferula”
during his pontificate.

From the Roman Catholic:

Michael Dubruiel

For more information on the POWER OF THE CROSS OF JESUS – go here. 

St. Stephen

From Pope Benedict via Asia News Italy:

Christian martyrdom – still current today – is “is exclusively an act of love towards God and all mankind including persecutors”: this was how Benedict XVI introduced today’s Angelus prayer on the feast of St Stephen, the first martyr of the Church.  Speaking to the thousands of faithful gathered in St. Peter’s square, the pontiff recalled that “the deep bond which unites Christ to the first martyr Stephen, is divine Charity: the same love which pushed the Son of God to strip himself and be obedient onto death on the cross (cfr Fil 2,6-8), also pushed the Apostles and martyrs to give their lives for the Gospel”.

A sign of this  “love” are prayers offered up for “enemies” and “persecutors”, by the many “sons and daughters of the church down through the centuries”. This sets Christian martyrs apart from those who are victims of self-held ideals.

Benedict XVI then underlined how martyrdom has always accompanied the profession of the faith and still today remains deeply actual: “still today – he said – we receive news from across the world of missionaries, priests, bishops, religious brothers and sisters, and lay faithful who are persecuted, tortured, imprisoned and denied their freedom or stopped from professing their faith because they are disciples of Christ or apostles of the Gospel: often some suffer and even die because of their communion with the universal Church and their loyalty to the Pope”.

The pope did not mention specific places or situations, but held up for examination, the “map of martyrdom” can be traced from nations in Latin America to Africa and Asia, in particular Islamic nations (“persecuted, tortured, imprisoned …”) and China (“some suffer and even die because of their communion with the universal Church and their loyalty to the Pope”). India can be added to the list, from where news reaches us today of Christians killed and churches burned.

Quoting from his recent encyclica Spe salvi (n. 37), he recalled how the experience of the Vietnamese martyr Paolo Le-Bao-Thin (who died in 1857), in which “sufferance was transformed into joy through the power of hope with faith provides”.

 “The Christian martyr”, underlined Benedict XVI, “like Christ and through his intimate union with Him, accepts the cross, and through it transforms death into an act of love.  That which on the outside is brutal violence, on the inside becomes an act of love and total giving.  Thus violence is transformed into love and death into life’ (Homily at Marienfeld – Cologne, 20 August 2005). The Christian martyr realises the victory of love over hate and death”.

 “Let us pray – concluded the pope – for all those who suffer because of their loyalty to Christ and his Church.  Blessed Mary, Queen of Martyrs, help us to be credible witnesses of the Gospel, answering our enemies with the disarming power of truth and charity”.

Gaudete Sunday: Pope Benedict’s Message

From the Papa Ratzinger Forum:

Gaudete in Domino semper” – Rejoice in the Lord always! (Fil 4,4).

These words of St. Paul open the Holy Mass of the third Sunday of Advent, which is therefore called Gaudete Sunday. The Apostle exhorts Christians to rejoice because the coming of the Lord – that is, his glorious return – is certain and won’t be long in coming.

The Church makes this its own invitation while it prepares to celebrate the Nativity of the Lord, looking ever more to Bethlehem these days.

In fact, we await with certain hope the second coming of Christ because we have known the first. The mystery of Bethlehem reveals God-with-us, the God who is near us, not simply in a spatial and temporal sense. He is near us because he has ‘wedded’, one might say, our humanity. He took the human condition upon himself, choosing to be like us in every way, except in sin, so that we may become like him.

Christian joy comes from this certainty: God is near, he is with me, he is with us, in joy and in pain, in health and in sickness, as a friend and as a faithful spouse. This joy remains even through trial, in suffering itself, and it remains not superficially, but in the depth of the person who trusts in God and confides in him.

Some might ask: Is this joy still possible today? The answer is given, with their lives, by men and women of every age and social condition, who are happy to consecrate their existence to others.

Was not Blessed Teresa of Calcutta, in our day, an unforgettable witness of true evangelical joy? She lived daily in contact with poverty, human degradation, death. Her soul knew the ordeal of the dark night of faith, and yet, she gave everyone the smile of God.

We read in one of her writings: “We await Paradise with impatience, where God is, but it is in our power to be in Paradise starting here and starting now. To be happy with God means to love like him, to help others like him, to give like him, to serve like him” (La gioia di darsi agli altri [The joy of giving oneself to others], Ed. Paoline, 1987, p. 143).

Yes, joy enters the heart of whoever places himself in the service of the little ones and the poor. God takes up his dwelling in he who loves this way, and the soul is in a state of joy.

If instead one makes happiness an idol, then one loses his way and it is truly difficult to find the joy whereof Jesus speaks. Unfortunately, this is the proposition of cultures which place individual happiness in place of God, a mentality which finds its emblematic effect in the search for pleasure at any cost, in the use of drugs for escape, as a refuge in artificial paradises which then prove to be totally illusory.

Dear brothers and sisters, even at Christmas, we can lose our way, replacing the true feast with something that does not open the heart to the joy of Christ.

May the Virgin Mary help all Christians and men in search of God to arrive at Bethlehem and encounter the Baby born for us, for the salvation and happiness of all mankind.

Vatican Does “Away with the Manger?”

Somehow this story seems a stretch, but I’ll see if I can find confirmation of this anywhere else, but here it is from the UK Telegraph:

When Pope Benedict XVI inaugurates the life-size Nativity scene on Christmas eve, the sheep and hay will be gone.

In their place will be a model of three rooms.

Jesus will lie in Joseph’s shop, complete with “the typical work tools of a carpenter”.

On one side, the shop will be flanked with a “covered patio”, while on the other there will be the “inside of a pub, with its hearth”.

The news came in an official statement from the State Department of the Vatican, which organises and builds the giant presepe, or Nativity scene.

The new setting was inspired by two verses in St Matthew’s gospel, Chapter 1:24 and 1:25, the Vatican said, which state: “When Joseph woke up, he did as the Angel of God ordered and took Mary into his house. Without them knowing each other, a child was born and he called his name Jesus”.

If true, it probably provides a hint of where the Pope’s Jesus of Nazareth II is going with its treatment of the birth narratives. Interesting that this is noted as a Franciscan tradition in the story.

Undermine the Family–You are Undermining Peace

Pope Benedict’s Message for the World Day of Peace, from Asia News Italy:

In his address the Holy Father says that whoever, “even unknowingly,” goes against the family “based on marriage between a man and a woman” undermines peace because the family is the “primary agency of peace” on earth. He goes further noting that this earth of ours is the “common house” for the “family of peoples” who are tasked with preserving it, pursuing a path of dialogue at a time of concern over a looming arms race.

In his message the Pope starts from the premise that “in a healthy family life we experience some of the fundamental elements of peace” like justice, love, mutual aid and openness to others. The family thus enables its members to experience and teach peace. Hence hostility to the family means undermining the peace. For this reason we must be inspired by its values whether at the community, national and international levels.

The international community is in fact a “family of peoples” that lives in a “common house,” the earth. God gave mankind the environment to “be protected and cultivated with responsible freedom, with the good of all as a constant guiding criterion.” It follows that “[h]uman beings, obviously, are of supreme worth vis-à-vis creation as a whole.” However, “[r]especting the environment does not mean considering material or animal nature more important than man.” It does not mean selfishly using the environment but rather preserving it for future generations and sharing it with the poor. This in turn means that using the earth must be based on agreements on a “model of sustainable development” which takes into account the need to manage energy resources and calls on rich countries to deal with their high levels of consumption. It involves costs that “should be justly distributed, taking due account of the different levels of development of various countries.” Wealth too ought to be distributed more equitably.

A family that lives in peace needs a common standard that “prevents selfish individualism and brings individuals together.” This principle holds true for the family at all levels. The basis for such a principle cannot be found in “a fragile and provisional consensus” but in a “moral norm” which is grounded in God’s creative reason which “[h]uman reason is capable of discerning.” Thus mankind is not lawless but is called to commit its “finest intellectual energies” to find, recognise and thus respect this norm.

“Humanity today is unfortunately experiencing great division and sharp conflicts which cast dark shadows on its future. Vast areas of the world are caught up in situations of increasing tension, while the danger of an increase in the number of countries possessing nuclear weapons causes well-founded apprehension in every responsible person.”

For Benedict XVI civil wars in Africa are an example of this situation—despite some signs of the continent’s “progress on the road to freedom and democracy” —; so are conflicts and terrorist attacks in the Middle East.

“On a broader scale, one must acknowledge with regret the growing number of states engaged in the arms race,” a situation in which “the countries of the industrially developed world profit immensely from the sale of arms, while the ruling oligarchies in many poor countries wish to reinforce their stronghold.”

“[C]oncrete agreements aimed at an effective demilitarization” are needed, “especially in the area of nuclear arms” which should be dismantled.

Lastly the Pope appeals to the peoples of the world on behalf of those who care about humanity’s future, urging “every man and woman to have a more lively sense of belonging to the one human family, and to strive to make human coexistence increasingly reflect this conviction, which is essential for the establishment of true and lasting peace. I likewise invite believers to implore tirelessly from God the great gift of peace.”

Pope Benedict on Advent

Fr0m the Papa Ratzinger Forum:

 At the start of a new liturgical year, let us renew our good intentions for an evangelical life. “It is the hour now to awake from sleep” (Rm 13,11), the Apostle exhorts. It is time, that is, to convert ourselves, to wake up from the lethargy of sin in order to prepare ourselves trustfully to welcome ‘the Lord who is coming’. That is why Advent is a time of prayer and watchful waiting.

To this ‘vigilance’, which among others, is the key word of this liturgical period, the Gospel we heard a while ago exhorts us: “Therefore, stay awake! For you do not know on which day your Lord will come” (Mt 24,42).

Jesus, who comes to us at Christmas and will return gloriously at the end of time, does not tire to visit us continually, in the events of every day. He asks us to wait for him watchfully, because his coming cannot be programmed or foretold, but will be sudden and unforeseeable. Only he who remains awake will not be caught by surprise.

Christ warns – may it not be with you as it was in Noah’s time, when men were eating and drinking thoughtlessly and were caught unawares by the deluge (cfr Mt 24,37-38).

What does the Lord want us to understand with this admonition, except that we should not allow ourselves to be absorbed by material concerns and realities to the point of becoming too entangled in them?

“Therefore stay awake!…” Let us heed the Lord’s invitation in the Gospel and prepare ourselves to relive with faith the mystery of the birth of the Redeemer who filled the unverse with joy.

What do you want for…?

No. What do you really want? Why Advent is the perfect time to reflect on Pope Benedict’s new encyclical on hope. From paragraph number twelve:

Augustine is describing man’s essential situation, the situation that gives rise to all his contradictions and hopes. In some way we want life itself, true life, untouched even by death; yet at the same time we do not know the thing towards which we feel driven. We cannot stop reaching out for it, and yet we know that all we can experience or accomplish is not what we yearn for. This unknown “thing” is the true “hope” which drives us, and at the same time the fact that it is unknown is the cause of all forms of despair and also of all efforts, whether positive or destructive, directed towards worldly authenticity and human authenticity. The term “eternal life” is intended to give a name to this known “unknown”. Inevitably it is an inadequate term that creates confusion. “Eternal”, in fact, suggests to us the idea of something interminable, and this frightens us; “life” makes us think of the life that we know and love and do not want to lose, even though very often it brings more toil than satisfaction, so that while on the one hand we desire it, on the other hand we do not want it. To imagine ourselves outside the temporality that imprisons us and in some way to sense that eternity is not an unending succession of days in the calendar, but something more like the supreme moment of satisfaction, in which totality embraces us and we embrace totality—this we can only attempt. It would be like plunging into the ocean of infinite love, a moment in which time—the before and after—no longer exists. We can only attempt to grasp the idea that such a moment is life in the full sense, a plunging ever anew into the vastness of being, in which we are simply overwhelmed with joy. This is how Jesus expresses it in Saint John’s Gospel: “I will see you again and your hearts will rejoice, and no one will take your joy from you” (16:22). We must think along these lines if we want to understand the object of Christian hope, to understand what it is that our faith, our being with Christ, leads us to expect.

First Sunday of Advent

Who do we think can save us? What are we hoping in? These are the questions that I invite you to reflect on, in light of Pope Benedict’s Encyclical Spes Salvi (Saved by Hope). Today, the Pope himself with the report from Asia News Italy provides our reflection:

“Science contributes much to the good of mankind, but it is not capable of redemption.  Man is redeemed by love, which transforms his personal and social life for the better.  This is why hope, full and definitive hope, is guaranteed only by God, who in Jesus Christ came to us and gifted us life, and it will return in Him in the fullness of time.  It is in Christ that we hope, it is for Him that we wait!”  Weaving together hope, love, faith and waiting – recalling some of the themes present in his new encyclical Spe salvi – Benedict XVI began the first Angelus of the new liturgical year, which for the Church begins with the first Sunday of Advent.

 “Advent – said the pope – is ….  That time when in our hearts reawakens the hopeful waiting for He “who is who was and who will come again’ (Ap 1,8). The Son of God already came to Bethlehem, twenty centuries ago, he comes in every moment to the souls of the communities willing to receive him, he will come again in the fullness of time, ‘to judge the living and the dead’.  The believer is therefore, ever vigilant, animated by the intimate hope of meeting the Lord”.

The beginning of the liturgical years is when “God’s people once again set out on the journey, to re-live the mystery of Christ in history”.  This journey is a mission of evangelization: “Christ is the same yesterday, today and always (Eb 13,8); instead history changes and asks to be constantly evangelized; it needs to be renewed from within and the only true novelty is Christ: it is fully realized in Him, the bright future of man and of the world”.

The pontiff recalled that in his new encyclical Spe salvi (we have been saved by hope – cfr Rom 8, 24), published two 2 days ago, he reflects on the Christian hope and that it is dedicated to “the Church and to all men of goodwill”.

Hope “is a gift which changes the life of those who receive it, as the lives of the saint’s show.  What does this hope, so great and ‘trustworthy’ that we say we are saved by it, consist of?  In short it is awareness of God, the discovery of his fatherly and merciful heart.  Jesus, through his death on the cross and his resurrection, revealed his face to us, the face of a God so great in love that it communicates unshakeable hope, a hope that not even death can break, because the lives of those who trust themselves to this Father, open up onto a horizon of blessed eternity”.

 Benedict XVI also underlined that often Christian hope has been marginalized by history: “The progress of modern science has increasingly pushed faith and hope to the private, individual sphere this is why today it is becoming all the more evident that the world, that man, is in need of God – of the true God! – otherwise they remain without hope”.  In his encyclical he has also highlights that this form of marginalization is also derived from a “withdrawal” of Christians from the course of history, reducing Christian hope to a hope for individual salvation thus reducing the “horizon”, without “sufficiently recognizing the greatness of his duty”(v. Spe salvi, n. 25).

This is why in wishing a “happy Advent to all”, the pope indicated the path to follow: “With Mary, our Mother, the Church goes forth to meet her Spouse: and it does so through works of love because hope, like faith, is shown through love”.

“In hope we are saved…” The Pope’s Encyclical

A snippet:

Christians likewise can and must constantly learn from the strict rejection of images that is contained in God’s first commandment (cf. Ex 20:4). The truth of negative theology was highlighted by the Fourth Lateran Council, which explicitly stated that however great the similarity that may be established between Creator and creature, the dissimilarity between them is always greater.32 In any case, for the believer the rejection of images cannot be carried so far that one ends up, as Horkheimer and Adorno would like, by saying “no” to both theses—theism and atheism. God has given himself an “image”: in Christ who was made man. In him who was crucified, the denial of false images of God is taken to an extreme. God now reveals his true face in the figure of the sufferer who shares man’s God-forsaken condition by taking it upon himself. This innocent sufferer has attained the certitude of hope: there is a God, and God can create justice in a way that we cannot conceive, yet we can begin to grasp it through faith. Yes, there is a resurrection of the flesh.33 There is justice.34 There is an “undoing” of past suffering, a reparation that sets things aright. For this reason, faith in the Last Judgement is first and foremost hope—the need for which was made abundantly clear in the upheavals of recent centuries. I am convinced that the question of justice constitutes the essential argument, or in any case the strongest argument, in favour of faith in eternal life. The purely individual need for a fulfilment that is denied to us in this life, for an everlasting love that we await, is certainly an important motive for believing that man was made for eternity; but only in connection with the impossibility that the injustice of history should be the final word does the necessity for Christ’s return and for new life become fully convincing.

Pope Benedict’s Homily on Christ the King

“Jesus’s death on the Cross is the greatest act of love in all history.”

An excerpt:

On Calvary, two opposite attitudes confronted each other. Some persons at the foot of the Cross, and even one of the two thieves, addressed the Crucified One with contempt: If you are Christ, the Mesiah and King – they said – save yourself and come down from the scaffold.

Jesus instead reveals his glory by staying there, on the Cross, as the sacrificed Lamb. The other thief unexpectedly takes his side, implicitly acknowledging the kingliness of the justly innocent, and implores: “Remember me when you enter into your kingdom: (Lk 23,42).

St. Cyril of Alexandria commented: “You see him crucified and call him King. You believe that he who undergoes mockery and suffering will reach divine glory” (Comment on Luke, homily 153).

According to the evangelist John, divine glory is already present although hidden by the disfigurement of the Cross. But even in the language of Luke, the future is already anticipated in the present when Jesus promises the good thief: “Today you will be with me in Paradise” (Lk 23,43).

St. Ambrose observed: “This man prayed that the Lord remember him when he reached his Kingdom, but the Lord answered him: ‘In truth, in truth, I say to you, today you will be with me in Paradise’. Life is to be with Christ, because where Christ is, there is the Kingdom” (Exposition of the Gospel according to Luke, 10,121).

The attribution “This is the King of the Jews”, written on a tablet nailed above the head of Jesus, thus becomes a proclamation of the truth. St. Ambrose notes further: “The writing is properly at the top of the Cross, because although the Lord jesus Christ is on the Cross, he nevertheless shines above it with regal majesty” (ivi, 10,113).

The Crucifixion scene, in the four Gospels, constitutes the moment of truth, when the ‘veil of the Temple’ is rent to reveal the Holy of Holies. Jesus crucified is the maximum possible revelation of God in this world, because God is Love, and Jesus’s death on the Cross is the greatest act of love in all history.

Encyclical “Spe salvi” to be Released Next Friday

This blog will dedicate the Season of Advent to a careful reading of the Second Encyclical of Pope Benedict XVI, check back daily beginning on the First Sunday of Advent until Christmas!

Pope’s Homily for Yesterday

Face life with faith in the Lord…from the Papa Ratzinger Forum:

In today’s Gospel, St. Luke re-proposes for our reflection the Biblical vision of history, referring to the words of Jesus, who invites his disciples not to be afraid, but to face difficulties, incomprehension and even persecutions with confidence, persevering in their faith in him.

“When you hear of wars and insurrections,” the Lord says, “do not be terrified; for such things must happen first, but it will not immediately be the end” (Lk 21,9).

Mindful of this admonition, the Church, from the beginning, lives in the prayerful expectation of the return of its Lord, scrutinizing the signs of the times and warning the faithful against recurring Messianisms, which from time to time announce that the end of the world is imminent.

In fact, history must run its ourse, which includes human tragedies and natural calamities. Within it is situated the plan of salvation which Jesus fulfilled in his incarnation, death and resurrection.

It is this mystery that the Church continues to announce and to actualize in its preaching, in the celebration of the Sacraments, and in the testimony of charity.

Dear brothers and sisters, let us accept Christ’s invitation to face the events of every day, trusting in his providential love. Let us not fear for the future, even when it appears dark to us, because the God of Jesus Christ, entered history in order to open it to transcendent fulfillment, of which he is the alpha and the omega, the beginning and the end (cfr Ap 1,8).

He guarantees us that in every small but genuine act of love, is found all the sense of the universe, and that he who does not hesitate to lose his own life for Christ, will find it back in fullness (cfr Mt 16,25).

Benedict’s Revolution

From The Telegraph which begins with a section on the revolt against the pope and then takes off what the future might hold:

This month, Archbishop Malcolm Ranjith, a senior Vatican official close to Benedict, declared that “bishops and even cardinals” who misrepresented Summorum Pontificum were “in rebellion against the Pope”.

Ranjith is tipped to become the next Prefect of the Congregation for Divine Worship, in charge of regulating worldwide liturgy. That makes sense: if Benedict is moving into a higher gear, then he needs street fighters in high office.

He may also have to reform an entire department, the Pontifical Council for Promoting Christian Unity, which spends most of its time promoting the sort of ecumenical waffle that Benedict abhors.

This is a sensitive moment. Last month, the bishops of the Traditional Anglican Communion, a network of 400,000 breakaway Anglo-Catholics based mainly in America and the Commonwealth, wrote to Rome asking for “full, corporate, sacramental union”.

Their letter was drafted with the help of the Vatican. Benedict is overseeing the negotiations. Unlike John Paul II, he admires the Anglo-Catholic tradition. He is thinking of making special pastoral arrangements for Anglican converts walking away from the car wreck of the Anglican Communion.

This would mean that they could worship together, free from bullying by local bishops who dislike the newcomers’ conservatism and would rather “dialogue” with Anglicans than receive them into the Church.

The liberation of the Latin liturgy, the rapprochement with Eastern Orthodoxy, the absorption of former Anglicans – all these ambitions reflect Benedict’s conviction that the Catholic Church must rediscover the liturgical treasure of Christian history to perform its most important task: worshipping God.

This conviction is shared by growing numbers of young Catholics, but not by the church politicians who have dominated the hierarchies of Europe for too long.

By failing to welcome the latest papal initiatives – or even to display any interest in them, beyond the narrow question of how their power is affected – the bishops of England and Wales have confirmed Benedict’s low opinion of them.

Now he should replace them. If the Catholic reformation is to start anywhere, it might as well be here.

Pope Benedict on St. Jerome

Continuation of his catechesis on the Fathers, from Asia News Italy:

 The figure of St Jerome, was instead at the centre of his discourse to over 20 thousand pilgrims in St Peter’s square, despite the cold and threat of rain.  Today the Pope underlined the instead of education to responsibility, central to the teachings and example of the Saint, declared “eminent doctor of the Church” by Benedict XV, for his interpretations of scripture. An education to responsibility “before God and before man is the true condition for progress, peace and reconciliation and as a result the exclusion of violence”.

Love for Sacred scripture, the need for coherence between life and faith, especially for “preachers” so that they may not become like “that master who with a full stomach preaches of fasting”, the need for personal formation, from early childhood and for communion with the pope.  These are just some of the factors which St Jerome urged – to whom pope Benedict already dedicated last weeks catechesis – together with “the importance of a broad and disciplined Christian education for the young, including women”- quite unexpected in ancient times.

For St. Jerome “familiarising oneself with biblical texts above all the New Testament is essential for the believer, because ignoring the Sacred Scripture means ignoring Christ”. “Truly enamoured with the Word of God he would ask how one could live without the scriptures”, without the Bible “which is the source of  Christian life, for every person in every situation”.  It means “conversing with God”.  Its study and meditation “makes man wise and serene”.

At the same time it is our duty to  “unite our lives with the Word of God”.  Coherence “is necessary for each and every Christian and particularly for those who preach so that their actions do not undermine their words or embarrass them”.  As is the case with “that master who with a full stomach preaches of fasting”.

It’s Official: Pope to Visit US (us) in 2008

Announced today’s at the Bishop’s meeting in Baltimore, from CNS:

“Peter, the rock on which Jesus founded this church, will be among us in the person of his successor, Benedict the XVI,” Archbishop Sambi told the bishops.

The official title of the upcoming papal trip is “Apostolic Visit to the United States of America and to the Seat of the United Nations.”

According to the archbishop, the pope will arrive in Washington April 15 and will receive an official welcome at the White House April 16. That afternoon, coincidentally his 81st birthday, he will address the U.S. bishops.

The following day he will celebrate Mass at the new Washington Nationals baseball stadium in Washington. Later that day he will meet with directors of Catholic universities and colleges and diocesan educational leaders at The Catholic University of America in Washington and then he is to attend an interreligious meeting at the Pope John Paul II Cultural Center.

On April 18, the pope will be in New York to address the United Nations in the morning and attend an ecumenical meeting in the afternoon. The following day, the third anniversary of his election as pope, he will concelebrate Mass at St. Patrick’s Cathedral in the morning and meet with youths and seminarians in the afternoon.

While in New York the pope will visit ground zero on the morning of April 20. Ground zero is the site where the twin towers of the World Trade Center stood before they were brought down by terrorist attacks Sept. 11, 2001.

Archbishop Sambi said the pope’s visit to ground zero will be in “solidarity with those who have died and their families and all who wish for an end of violence and the implementation of peace.”

In the afternoon, he will celebrate Mass at Yankee Stadium, which will be the final event of his U.S. trip.

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