The very first thing we do as Christians is believe and speak.

The two go together like the deity and humanity of Christ. And so the very first words of the creed are “We believe,” and they are meant to be spoken aloud in public assembly by the body of Christ. The creed is emphatically a public thing, because God is a very public God and, indeed, a God who is a public challenge to all the other gods that litter the public square.

Dear Brothers and Sisters,

Today is the First Sunday of Lent and the Gospel, in the sober and concise style of St Mark, introduces us into the atmosphere of this liturgical season: "The Spirit drove Jesus out into the desert, and he remained in the desert for forty days, tempted by Satan" (Mk 1: 12). In the Holy Land the Judean desert, which lies to the west of the River Jordan and the Oasis of Jericho, rises over stony valleys to reach an altitude of about 1,000 metres at Jerusalem.

After receiving Baptism from John, Jesus entered that lonely place, led by the Holy Spirit himself who had settled upon him, consecrating him and revealing him as the Son of God. In the desert, a place of trial as the experience of the People of Israel shows, the dramatic reality of the kenosis, the self-emptying of Christ who had stripped himself of the form of God (cf. Phil 2: 6-7), appears most vividly. He who never sinned and cannot sin submits to being tested and can therefore sympathize with our weaknesses (cf. Heb 4: 15). He lets himself be tempted by Satan, the enemy, who has been opposed to God's saving plan for humankind from the outset.

From The New Faces of Christianity by Philip Jenkins, the words of a Malawian pastor:

Listen to me my brother. You must have time to ponder upon this book. You must read it when you wake up in the morning, when you go to bed in the evening. You must read this book. There are good stories in this book. There are stories of salvation.

Dear Brothers and Sisters,

At the last two Audiences we meditated on what Tradition in the Church is and we saw that it is the permanent presence of the word and life of Jesus among his people. But in order to be present, the word needs a person, a witness.

And so it is that this reciprocity comes about:  on the one hand, the word needs the person, but on the other, the person, the witness, is bound to the word, entrusted to him and not invented by him. This reciprocity between the content - the Word of God, life of the Lord - and the person who carries on the work is characteristic of the Church's structure. Let us meditate today on this personal aspect of the Church.

Dear Brothers and Sisters,

In these Catecheses we wish to understand a little more what the Church is. The last time we meditated on the theme of Apostolic Tradition. We saw that it is not a collection of things or words, like a box of dead things. Tradition is the river of new life that flows from the origins, from Christ down to us, and makes us participate in God's history with humanity.

This topic of Tradition is so important that I would like to reflect upon it again today:  indeed, it is of great importance for the life of the Church.

The Second Vatican Council pointed out in this regard that Tradition is primarily apostolic in its origins:  "God graciously arranged that the things he had once revealed for the salvation of all peoples should remain in their entirety, throughout the ages, and be transmitted to all generations.