Dear Friends:

I need to know the complete text of John Paul II chatequesis in general audience from June-03-1998. Will someone help Me?

Thanks, and God bless You

In Cordibus Jesu Et Mariae

JAVIER NOVOA BOGOTA D.C. COLOMBIA

-- JAVIER NOVOA (jamanora@laciudad.com), May 05, 2000

Answers

EXORCIST SAYS POPE'S TEACHING SHOWS IMPORTANCE Hola, Javier.

First, a short news article ... then the audience itself, in English and Spanish.

VATICAN (CWNews.com) -- When Pope John Paul II spoke of the exorcisms that Jesus performed during his earthly life, his statements were "an implicit advertisement for the clergy," according to a noted Italian exorcist.

Don Gabriele Amorth, interviewed the Italian daily Avvenire today, said that the Pope's remarks at a Wednesday audience noted that in recent centuries "excorcisms have been almost completely abandoned by the Church." As a result, he continued, priests and even bishops are unacquainted with the work of exorcism, and some of them even reject it. Some theologians, he observed, even argue that Christ's exorcisms, as reported in the Gospels, were not real events but merely dramatic descriptions of the fight against evil.

Father Amorth said that the prayer of exorcism was widespread among Christians prior to the 4th century, when it was formally incorporated in the Latin rite. The prayer of exorcism is still used in Baptism, he pointed out. And the clergy should remain active in the fight against the devil, he said, quoting the teaching of the Second Vatican Council that Satan would remain active "until the end of the world."

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GENERAL AUDIENCE -- Wednesday 3 June 1998

1. After the Incarnation, another significant intervention by the Holy Spirit in the life of Jesus takes place during his baptism in the Jordan River.

Marks Gospel gives the following account of the event: In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And when he came up out of the water, immediately he saw the heavens opened and the Spirit descending upon him like a dove; and a voice came from heaven, 'You are my beloved Son; with you I am well pleased' (Mk 1:9-11 and par.). In the fourth Gospel there is a reference to the witness given by John: I saw the Spirit descend as a dove from heaven, and it remained on him (Jn 1:32).

2. In the concordant testimony of the Gospels, the Jordan event marks the beginning of Jesus public mission and of his revelation as the Messiah, the Son of God.

John preached a baptism of repentance for the forgiveness of sins (Lk 3:3). We find Jesus among the crowd of sinners coming to be baptized by John. He recognizes him and proclaims him the innocent lamb who takes away the sin of the world (cf. Jn 1:29), to lead humanity back to communion with God. The Father expresses his pleasure with his beloved Son, who becomes an obedient servant unto death, and gives him the Spirits power so that he can carry out his mission as the Messiah-Saviour.

Jesus has certainly possessed the Spirit since his conception (cf. Mt 1:20; Lk 1:35), but in baptism he receives a new outpouring of the Spirit, an anointing of the Holy Spirit, as St Peter attests in his speech at Cornelius house: God anointed Jesus of Nazareth with the Holy Spirit and with power (Acts 10:38). This anointing is an elevation of Jesus in the eyes of Israel as Messiah, that is to say, the 'One Anointed' with the Spirit; it is a true exaltation of Jesus as Christ and Saviour (cf. Dominum et Vivificantem, n. 19).

While Jesus lived in Nazareth, Mary and Joseph were able to observe his growth in years, wisdom and grace (cf. Lk 2:40; 2:51) under the guidance of the Holy Spirit, who was working in him. Now, instead, the messianic age is being inaugurated: a new phase in the historical existence of Jesus is beginning. His baptism in the Jordan is like a prelude to what will happen later. Jesus begins to stand by sinners, to reveal the Fathers merciful face to them. His immersion in the Jordan River prefigures and anticipates his baptism in the waters of death, while the voice of the Father, proclaiming him his beloved Son, foretells the glory of the Resurrection.

3. After his baptism in the Jordan, Jesus begins to exercise his threefold mission: a royal mission, which involves him in fighting the spirit of evil; a prophetic mission, which makes him the tireless preacher of the Good News; and a priestly mission, which spurs him to praise the Father and to offer himself to him for our salvation.

All three synoptic Gospels stress that, immediately after his baptism, Jesus is led by the Holy Spirit into the wilderness to be tempted by the devil (Mt 4:1; cf. Lk 4:1; Mk 1:12). Satan suggests a triumphal messianism to him, consisting in such spectacular wonders as turning stones into bread, throwing himself down from the pinnacle of the temple without suffering injury, achieving instantaneous political control over all the kingdoms of the world. But Jesus choice, in total obedience to the Fathers will, is clear and unequivocal: he accepts being the suffering, crucified Messiah who will give his life for the worlds salvation.

Jesus struggle with Satan, which began in the wilderness, continues throughout his life. One of his typical activities is precisely that of exorcist, which is why the crowds cry out in amazement: With authority he commands even the unclean spirits, and they obey him (Mk 1:27). Anyone who dares to say that Jesus power derives from Satan is blaspheming against the Holy Spirit (Mk 3:22-30): it is in fact by the Spirit of God that Jesus casts out demons (Mt 12:28). As St Basil of Caesarea states, with Jesus the devil lost his power in the presence of the Holy Spirit (De Spir. S., 19).

4. According to the Evangelist Luke, after his temptation in the desert, Jesus returned to Galilee with the power of the Holy Spirit ... and taught in their synagogues (Lk 4:14-15). The Holy Spirits powerful presence is also found in Jesus evangelizing activity. He himself stresses it in his inaugural address at the synagogue of Nazareth (Lk 4:16-30), applying the passage of Isaiah to himself: The Spirit of the Lord is upon me (Is 61:1). In a certain sense we can say that Jesus is the missionary of the Spirit, sent by the Father to poclaim the Gospel of mercy with the power of the Spirit.

Enlivened by the power of the Spirit, what Jesus says truly expresses his mystery as the Word made flesh (Jn 1:14). It is therefore the word of someone with authority, unlike the scribes (Mk 1:22). It is a new teaching, as those who hear his first address in Capernaum are amazed to recognize (Mk 1:27). These are words that fulfil and surpass the Mosaic law, as becomes apparent in the Sermon on the Mount. (Mt 5:7). They are words that extend divine forgiveness to sinners, offer healing and salvation to the sick and even bring the dead back to life. They are the words of the One who was sent by God, in whom the Spirit dwells in such a way that he can give that Spirit without measure (Jn 3:34).

5. The presence of the Holy Spirit is particularly prominent in Jesus prayer. The Evangelist Luke says that at the moment of his baptism in the Jordan, when Jesus ... was praying, the heaven was opened, and the Holy Spirit descended upon him (Lk 3:21-22). This connection beween Jesus prayer and the presence of the Spirit returns explicitly in the hymn of exultation: Jesus rejoiced in the Holy Spirit and said: 'I thank you, Father, Lord of heaven and earth' (Lk 10:21).

Thus the Sprit is present in Jesus most intimate experience, that of his divine sonship, which prompts him to call God Abba (Mk 14:36) with a unique trust that is not evidenced in the way any other Jew addressed the Most High. Precisely through the gift of the Spirit, Jesus will enable believers to share in his filial communion and intimacy with the Father. As St Paul assures us, it is the Holy Spirit who makes us cry out to God: Abba, Father! (Rom 8:15; cf. Gal 4:6).

This filial life is the great gift we receive in Baptism. We must rediscover and constantly nurture it, making ourselves docile to the work that the Holy Spirit accomplishes in us.

[To the English-speaking pilgrims and visitors the Holy Father said:] I warmly welcome the participants in the Sixth World Congress of Endoscopic Surgery, and I encourage you always to place your scientific skills at the service of the well-being and dignity of the human person. Upon all the English-speaking pilgrims and visitors, especially those from England, Ireland, Uganda, Japan, Canada and the United States of America, I invoke the abundant blessings of almighty God.

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ESPANOL -- AUDIENCIA -- Miircoles 3 de Junio 1998

1. Otra intervencisn significativa del Espmritu Santo en la vida de Jeszs, despuis de la de la Encarnacisn, se realiza en su bautismo en el rmo Jordan.

El evangelio de san Marcos narra el acontecimiento asm: +Y sucedis que por aquellos dmas vino Jeszs desde Nazaret de Galilea y fue bautizado por Juan en el Jordan. En cuanto salis del agua vio que los cielos se rasgaban y que el Espmritu, en forma de paloma, bajaba a il. Y se oys una voz que venma de los cielos: Tz eres mi Hijo amado, en ti me complazco; (Mc 1, 9-11 y par.). El cuarto evangelio refiere el testimonio del Bautista: +He visto al Espmritu que bajaba como una paloma del cielo y se quedaba sobre il; (Jn 1, 32).

2. Segzn el concorde testimonio evangilico, el acontecimiento del Jordan constituye el comienzo de la misisn pzblica de Jeszs y de su revelacisn como Mesmas, Hijo de Dios.

Juan predicaba +un bautismo de conversisn para perdsn de los pecados; (Lc 3, 3). Jeszs se presenta en medio de la multitud de pecadores que acuden para que Juan los bautice. Iste lo reconoce y lo proclama como cordero inocente que quita el pecado del mundo (cf. Jn 1, 29) para guiar a toda la humanidad a la comunisn con Dios. El Padre expresa su complacencia en el Hijo amado, que se hace siervo obediente hasta la muerte, y le comunica la fuerza del Espmritu para que pueda cumplir su misisn de Mesmas Salvador.

Ciertamente, Jeszs posee el Espmritu ya desde su concepcisn (cf. Mt 1, 20; Lc 1, 35), pero en el bautismo recibe una nueva efusisn del Espmritu, una uncisn con el Espmritu Santo, como testimonia san Pedro en su discurso en la casa de Cornelio: +Dios a Jeszs de Nazaret le ungis con el Espmritu Santo y con poder; (Hch 10, 38). Esta uncisn es una elevacisn de Jeszs +ante Israel como Mesmas, es decir, ungido con el Espmritu Santo; (cf. Dominum et vivificantem, 19); es una verdadera exaltacisn de Jeszs en cuanto Cristo y Salvador.

Mientras Jeszs vivis en Nazaret, Marma y Josi pudieron experimentar su progreso en sabidurma, en estatura y en gracia (cf. Lc 2, 40; 2, 51) bajo la guma del Espmritu Santo, que actuaba en il. Ahora, en cambio, se inauguran los tiempos mesianicos: comienza una nueva fase en la existencia histsrica de Jeszs. El bautismo en el Jordan es como un +preludio; de cuanto sucedera a continuacisn. Jeszs empieza a acercarse a los pecadores para revelarles el rostro misericordioso del Padre. La inmersisn en el rmo Jordan prefigura y anticipa el +bautismo; en las aguas de la muerte, mientras que la voz del Padre, que lo proclama Hijo amado, anuncia la gloria de la resurreccisn.

3. Despuis del bautismo en el Jordan, Jeszs comienza a cumplir su triple misisn: misisn real, que lo compromete en su lucha contra el espmritu del mal; misisn profitica, que lo convierte en predicador incansable de la buena nueva; y misisn sacerdotal, que lo impulsa a la alabanza y a la entrega de sm al Padre por nuestra salvacisn.

Los tres sinspticos subrayan que, inmediatamente despuis del bautismo, Jeszs fue +llevado; por el Espmritu Santo al desierto +para ser tentado por el diablo; (Mt 4, 1; cf. Lc 4, 1; Mc 1, 12). El diablo le propone un mesianismo triunfal, caracterizado por prodigios espectaculares, como convertir las piedras en pan, tirarse del pinaculo del templo saliendo ileso, y conquistar en un instante el dominio polmtico de todas las naciones. Pero la opcisn de Jeszs, para cumplir con plenitud la voluntad del Padre, es clara e inequmvoca: acepta ser el Mesmas sufriente y crucificado, que dara su vida por la salvacisn del mundo.

La lucha con Satanas, iniciada en el desierto, prosigue durante toda la vida de Jeszs. Una de sus actividades tmpicas es precisamente la de exorcista, por la que la gente grita admirada: +Manda hasta a los espmritus inmundos y le obedecen; (Mc 1, 27). Quien osa afirmar que Jeszs recibe este poder del mismo diablo blasfema contra el Espmritu Santo (cf. Mc 3, 22-30), pues Jeszs expulsa los demonios precisamente +por el Espmritu de Dios; (Mt 12, 28). Como afirma san Basilio de Cesarea, con Jeszs +el diablo perdis su poder en presencia del Espmritu Santo; (De Spiritu Sancto, 19).

4. Segzn el evangelista san Lucas, despuis de la tentacisn en el desierto, +Jeszs volvis a Galilea por la fuerza del Espmritu (...) e iba enseqando en sus sinagogas; (Lc 4, 14-15). La presencia poderosa del Espmritu Santo se manifiesta tambiin en la actividad evangelizadora de Jeszs. Il mismo lo subraya en su discurso inaugural en la sinagoga de Nazaret (cf. Lc 4, 16-30), aplicandose el pasaje de Isamas: +El Espmritu del Seqor esta sobre mm; (Is 61, 1). En cierto sentido, se puede decir que Jeszs es el +misionero del Espmritu;, dado que el Padre lo envis para anunciar con la fuerza del Espmritu Santo el evangelio de la misericordia.

La palabra de Jeszs, animada por la fuerza del Espmritu, expresa verdaderamente su misterio de Verbo hecho carne (cf. Jn 1, 14). Por eso, es la palabra de alguien que tiene +autoridad; (Mc 1, 22), a diferencia de los escribas. Es una +doctrina nueva; (Mc 1, 27), como reconocen asombrados quienes escuchan su primer discurso en Cafarnazm. Es una palabra que cumple y supera la ley mosaica, como puede verse en el sermsn de la montaqa (cf. Mt 5-7). Es una palabra que comunica el perdsn divino a los pecadores, cura y salva a los enfermos, e incluso resucita a los muertos. Es la Palabra de aquel +a quien Dios ha enviado; y en quien el Espmritu habita de tal modo, que puede darlo +sin medida; (Jn 3, 34).

5. La presencia del Espmritu Santo resalta de modo especial en la oracisn de Jeszs. El evangelista san Lucas refiere que, en el momento del bautismo en el Jordan, +cuando Jeszs estaba en oracisn, se abris el cielo, y bajs sobre il el Espmritu Santo; (Lc 3, 21-22). Esta relacisn entre la oracisn de Jeszs y la presencia del Espmritu vuelve a aparecer explmcitamente en el himno de jzbilo: +Se llens de gozo Jeszs en el Espmritu Santo, y dijo: Yo te bendigo, Padre, Seqor del cielo y de la tierra...; (Lc 10, 21).

El Espmritu acompaqa asm la experiencia mas mntima de Jeszs, su filiacisn divina, que lo impulsa a dirigirse a Dios Padre llamandolo +Abba; (Mc 14, 36), con una confianza singular, que nunca se aplica a ningzn otro judmo al dirigirse al Altmsimo. Precisamente a travis del don del Espmritu, Jeszs hara participar a los creyentes en su comunisn filial y en su intimidad con el Padre. Como nos asegura san Pablo, el Espmritu Santo nos hace gritar a Dios: +!Abba, Padre!; (Rm 8, 15; cf. Ga 4, 6).

Esta vida filial es el gran don que recibimos en el bautismo. Debemos redescubrirla y cultivarla siempre de nuevo, con docilidad a la obra que el Espmritu Santo realiza en nosotros.

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I am happy to help you, amigo.
John

-- J. F. Gecik (jgecik@desc.dla.mil), May 05, 2000.