That being said, Rorate has chosen to publish excerpts from his last address to the seminarians of Rome, given just prior to his announcement. They are beautiful, true words, that ought to resonate with each of us. There is serious business afoot, my friends, and Christians must be ready to do battle with the powers and principalities of this present darkness.
Full post here. Just a few excerpts below. The words are Pope's, the emphases from Rorate.
We have heard three verses from the First Letter of St Peter (cf. 1:3-5). Before going into this text it seems to me important to be aware of the fact that it is Peter who is speaking. The first two words of the Letter are “Petrus apostolus” (cf. v.1): he speaks and he speaks to the Churches in Asia and calls the faithful “chosen”, and “exiles of the Dispersion” (ibid.). Let us reflect a little on this. Peter is speaking and — as we hear at the end of the Letter — he is speaking from Rome, which he called “Babylon” (cf. 5:13). Peter speaks as if it were a first encyclical with which the first Apostle, Vicar of Christ, addresses the Church of all time.
Peter, an apostle: thus the one who is speaking is the one who found the Messiah in Jesus Christ, who was the first to speak on behalf of the future Church: “You are the Christ, the Son of the living God” (cf. Mt 16:16). The one who introduced us to this faith is speaking, the one to whom the Lord said: “I will give you the keys of the kingdom of heaven” (cf. Mt 16:19), to whom he entrusted his flock after the Resurrection, saying to him three times: “Feed my lambs...Tend my sheep” (cf. Jn 21:15-17). And it is also the man who fell who is speaking, the man who denied Jesus three times and was granted the grace to see Jesus’ look, to feel deeply moved in his heart and to find forgiveness and a renewal of his mission. However, above all it is important that this man, full of passion, full of longing for God, full of a desire for the Kingdom of God, for the Messiah, this man who has found Jesus, the Lord and the Messiah, is also the man who sinned, who fell; and yet he remained in God’s sight and in this way he remained responsible for the Lord’s Church, he remained the one assigned by Christ, he remained the messenger of Christ’s love.
And this is very important: Peter is not speaking as an individual, he is speaking ex persona Ecclesiae, he is speaking as a man of the Church, as an individual of course, with his personal responsibility, but also as a person who speaks on behalf of the Church; not only private and original ideas, not as a 19th-century genius who wished to express only personal and original ideas that no one else could have expressed first. No. He does not speak as an individualistic genius, but speaks, precisely, in the communion of the Church. In the Apocalypse, in the initial vision of Christ, it is said that Christ’s voice is like the sound of many waters (cf. Rev 1:15). This means: Christ’s voice gathers together all the waters of the world, bears within it all the living waters that give life to the world; he is a Person, but this is the very greatness of the Lord, that he bears within him all the rivers of the Old Testament, indeed, of the wisdom of peoples. ...
I would like to say something more: St Peter writes from Rome. This is important. Here we already have the Bishop of Rome, we have the beginning of Succession, we already have the beginning of the actual Primacy located in Rome, not only granted by the Lord but placed here, in this city, in this world capital.
…in going to Rome there is no doubt that he was also going to martyrdom: martyrdom awaited him in Babylon. The primacy, therefore, has this content of universality but it has a martyrological content as well. Furthermore, Rome had been a place of martyrdom from the outset. In going to Rome, Peter once again accepts this word of the Lord: he heads for the cross and invites us too to accept the martyrological aspect of Christianity, which may have very different forms. And the cross may have very different forms, but no one can be Christian without following the Crucified One, without accepting the martyrological moment too.
Christians are certainly not only foreigners; we are also Christian nations, we are proud of having contributed to the formation of culture; there is a healthy patriotism, a healthy joy of belonging to a nation that has a great history of culture and of faith. Yet, as Christians, we are always also foreigners — the destiny of Abraham, described in the Letter to the Hebrews. As Christians we are, even today, also always foreigners. In the work place Christians are a minority, they find themselves in an extraneous situation; it is surprising that a person today can still believe and live like this. This is also part of our life: it is a form of being with the Crucified Christ; this being foreigners, not living in the way that everyone else lives, but living — or at least seeking to live — in accordance with his Word, very differently from what everyone says. And it is precisely this that is characteristic of Christians. They all say: “But everyone does this, why don’t I?” No, I don’t, because I want to live in accordance with God. St Augustine once said: “Christians are those who do not have their roots below, like trees, but have their roots above, and they do not live this gravity in the natural downwards gravitation”. Let us pray the Lord that he help us to accept this mission of living as exiles, as a minority, in a certain sense, of living as foreigners and yet being responsible for others and, in this way, reinforcing the goodness in our world.
[I]nheritance. It is a very important word in the Old Testament, where Abraham is told that his seed will inherit the earth, and this was always the promise for his descendents. You will have the earth, you will be heirs of the earth. In the New Testament, this word becomes a word for us; we are heirs, not of a specific country, but of the land of God, of the future of God. Inheritance is something of the future, and thus this word tells us above all that as Christians we have a future, the future is ours, the future is God’s. Thus, being Christians, we know that the future is ours and the tree of the Church is not a tree that is dying but a tree that constantly puts out new shoots. Therefore we have a reason not to let ourselves be upset, as Pope John said, by the prophets of doom who say: well, the Church is a tree that grew from the mustard seed, grew for two thousand years, now she has time behind her, it is now time for her to die. No. The Church is ever renewed, she is always reborn. The future belongs to us. Of course, there is a false optimism and a false pessimism. A false pessimism tells us that the epoch of Christianity is over. No: it is beginning again! The false optimism was the post-Council optimism, when convents closed, seminaries closed and they said “but... nothing, everything is fine!”.... No! Everything is not fine. There are also serious, dangerous omissions and we have to recognize with healthy realism that in this way things are not all right, it is not all right when errors are made. However, we must also be certain at the same time that if, here and there, the Church is dying because of the sins of men and women, because of their non-belief, at the same time she is reborn. The future really belongs to God: this is the great certainty of our life, the great, true optimism that we know. The Church is the tree of God that lives for ever and bears within her eternity and the true inheritance: eternal life.