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MESSAGE OF HIS HOLINESS
POPE JOHN PAUL II
FOR THE CELEBRATION OF THE WORLD DAY OF PEACE
1 JANUARY 2001

1. At the dawn of a new millennium, there is growing hope that relationships between people will be increasingly inspired by the ideal of a truly universal brotherhood. Unless this ideal is shared, there will be no way to ensure a stable peace. There are many signs which suggest that this conviction is becoming more deeply rooted in people's minds. The importance of fraternity is proclaimed in the great "charters" of human rights; it is embodied in great international institutions, particularly the United Nations; and it is called for, as never before, by the process of globalization which is leading to a progressive unification of the economy, culture and society. For their part, the followers of the different religions are ever more conscious of the fact that a relationship with the one God, the common Father of all, cannot fail to bring about a greater sense of human brotherhood and a more fraternal life together. In God's revelation in Christ, this principle finds a radical expression: "He who does not love does not know God; for God is love" (1 Jn 4:8).

To love and to be loved is the fundamental and the deepest desire of every man. We do not even need to discuss how important love and acceptance are in the family school of life. Lack of love and acceptance in the family leave deep scars. It is not unheard of that even the newly conceived child feels and knows if it is accepted with love or not. It is known from therapeutic practice, that deep fears, which can follow a person throughout his entire life, are often caused prior to birth, if the father and mother contemplated abortion.

In 1973, there was a stormy discussion among theologians about the significance of Jesus' resurrection and the meaning of speech in the apparitions of the Risen One as the New Testament speaks of them. R. Pesch, a liberal Catholic biblical scholar, provoked that discussion with his assertion that talk about the resurrection is merely "the expression of the believers' recognition of Jesus' eschatological significance, his mission and authority, his legitimation in view of his death." Talk about apparitions would merely be the "legitimation" of the disciples, that is, their determination to proclaim that "significance of Jesus." His Protestant, very moderate colleague, M. Hengel, in his response particularly regrets that in present times visions are made equivalent to hallucinations and continues, "Since the rich mystical tradition of the Church has dried up, at least in our regions, theologians are then no longer in authority for these manifestations, but rather psychiatrists or drug experts. A vision is considered a pathological manifestation" (ThQ 3/1973, p. 255). It was as though it were a prophetic word for what will be shown also in the case of the apparitions in Medjugorje eight years later.

The term "private" revelations has already for a long time become customary in theology. In contrast to it is public revelation. However, public revelation would be the one given in the Bible, and private the one given apart from the Bible. Accordingly, it would be more justifiable to speak of biblical and extra-biblical revelation. Assigning a greater honour and significance to the biblical than to the other has no real reason whatsoever. Because if they are both true, if they both come from God, according to their origin they are both divine and equally valuable. Both, the one and the other, God intends for people and wants them to accept both of them. Otherwise, there would be no reason for him to speak at all. If there may be some justifiable difference between them, it can never be in the sense that one is obligatory and the other is not. They are both obligatory. For every one that has been reached by them and for the one who has attained sufficient reasons and moral security regarding their authenticity, both of them oblige equally.

The position of Medjugorje in the Church is a difficult, disputed subject, an object of confusion and ambiguities, that is important to dissipate.

Among us, Medjugorje does not need any explanations. It is a place of grace where Our Lady has manifested Herself by all the exceptional fruits: spiritual life, conversions, healings. "The tree is judged by its fruits," says the Lord, and it is the only criterion of discernment that comes from Him (Mt 7:20; 12:33).

Dear Friends, Members of Medjugorie Prayer Groups,

This letter is an expression of the deep affection which unites us to the message of Medjugorie! Knowing that many people (bishops, priests, religious and laity) have gratefully testified to the abundant spiritual fruits of this message, we would like, through this letter, to make you participants in a group testimony. This testimony should contribute to the defense of this work of Mary, a work which is spread throughout the whole world and which continues to be threatened in many places.

This prayer has been made by the priests during the "7th International Meeting for Priests at the School of Mary" in Medjugorje.

Immaculate Virgin Mary, Our Mother, Queen of Peace! We, the priests, Your beloved sons, want to consecrate ourselves today to Your Immaculate Heart.

By this act of consecration, we wish to put into life - with You and with Your help – all of the obligations that we have taken upon ourselves through our Baptismal and Priestly consecration.