Venerable and dear brothers,
You have come to this splendid basilica -- a place where spirituality and art come together in a centuries-old union -- to share an intense moment of prayer, by which we entrust to the maternal protection of Mary, Mater Unitatis, the whole Italian nation, 150 years after the political union of the country. It is significant that this initiative was prepared by similar meetings in the dioceses: also in this way you express the solicitude of the Church in making herself close to the destiny of this beloved nation.
We, in turn, feel in communion with every community, including the smallest, in which the tradition of dedicating May to Marian devotion is alive. This tradition is expressed in many signs: shrines, chapels, works of art and, above all, in the prayer of the holy rosary, with which the People of God give thanks for the good they receive incessantly from the Lord, through the intercession of Mary Most Holy, and pray to her for their many needs.
Prayer -- which has its summit in the liturgy, whose form is guarded by the living tradition of the Church -- is always leaving space for God: his action makes us participants in the history of salvation. This afternoon, in particular, in the school of Mary we have been invited to share in Jesus' steps: to go down with him to the Jordan River, so that the Spirit will confirm in us the grace of baptism; to sit at the banquet of Cana, to receive from him the "good wine" of the celebration; to enter the synagogue of Nazareth, as poor ones to whom is addressed the joyful message of the Kingdom of God; also to go up Mount Tabor, to receive the cross in the paschal light; and finally, to participate in the Cenacle in the new and eternal sacrifice that, anticipating the new heavens and the new earth, regenerates the whole of creation.
This basilica is the first dedicated to the Virgin Mother of God in the West. On entering it, my thoughts went back to the first day of the year 2000, when Blessed John Paul II opened the Holy Door, entrusting the Jubilee Year to Mary, so that she would watch over the path of all those who acknowledged themselves pilgrims of grace and mercy. We ourselves today do not hesitate to feel like pilgrims, desirous of crossing the threshold of that Most Holy Door that is Christ, and we want to ask the Virgin Mary to support our path and to intercede for us. As he is Son of God, Christ is the form of man: He is man's most profound truth, the sap that gives life to a history that otherwise would be irremediably impaired. Prayer helps us to recognize in him the center of our life, to remain in his presence, to conform our will to his, to do "what he tells us" (John 2:5), certain of his fidelity. This is the essential task of the Church, crowned by him as Mystical Bride, as we contemplate her in the splendor of the apse. Mary constitutes her model: she is the one who presents to us the mirror in which we are invited to recognize our identity. Her life is a call to turn from what we are to hear and accept the Word, being able in faith to proclaim the greatness of the Lord, before which our only possible greatness is that expressed in filial obedience: "Be it done unto me according to thy word" (Luke 1:38). Mary trusted: she is the "blessed one" (cf. Luke 1:42), who is blessed for having believed (cf. Luke 1:45), to the point of having been clothed in Christ to such a degree that she enters in the "seventh day," a participant in God's rest. The dispositions of her heart -- listening, acceptance, humility, fidelity, praise and waiting -- correspond to the interior attitudes and to the gestures that mold Christian life. The Church is nourished by them, conscious that they express what God expects from her.
Engraved on the bronze of this basilica's Holy Door is a representation of the Council of Ephesus. The building itself, whose original nucleus dates back to the 5th century, is linked to that ecumenical summit held in the year 431. In Ephesus the united Church defended and confirmed for Mary the title Theotokos, Mother of God: a title with Christological content, which refers to the mystery of the Incarnation and which expresses the unity of the human nature with the divine in the Son. Moreover, it is the person and the experience of Jesus of Nazareth that illumines the Old Testament and Mary's face itself. Understood clearly in her is the unitary design that intertwines the two Testaments. In her personal life is the synthesis of the history of a whole nation, which places the Church in continuity with ancient Israel. Within this perspective individual histories receive meaning, beginning with those of the great women of the Old Covenant, in whose life is represented a humiliated, defeated and deported people. However, they are also the same ones who personify hope; they are the "holy remnant," a sign that God's plan does not remain an abstract idea, but finds correspondence in a pure answer, in a liberty that gives itself without holding anything back, in a yes that is full acceptance and perfect gift. Mary is the highest expression of it. Upon her, Virgin, descends the creative power of the Holy Spirit, the same who "in the beginning" hovered over the shapeless abyss (cf. Genesis 1:1) and thanks to which God called being from nothing; the Spirit gives life to and molds creation. Opening to his action, Mary engenders the Son, the presence of God who comes to inhabit history and opens it to a new and definitive beginning, which is the possibility for every man to be reborn from on high, to live in the will of God and thus to be completely fulfilled.
Continue reading: http://www.zenit.org/article-32693?l=english