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Dressing Like a Lady
Inspired by St. Josemaria Escriva's teachings, a well-known London fashion designer, Helena Machin, is teaching young women how to dress virtuously and elegantly. A CNA interview.

March 15, 2012
Estefania Aguirre // Catholic News AgencyA London fashion designer is teaching young women to dress virtuously, after her brother's death made her rethink her life and career.

“I want to invest some time and love into the next generation,” said Helena Machin, who also works with high-profile clients as the creative director for a French milliner. Through her “Style Masterclasses,” she is showing women how to be “well-dressed” in every sense of the word.

“I want to have them embrace their femininity by modest and attractive dress and in doing so, fulfill their God-given potential,” Machin recently told CNA.

Helena came up with the masterclass idea after her twin brother James passed away from a terminal illness three years ago.

“He spent his life serving others, showing them the way to Christ through his heroic example, despite being unwell for a lot of the time,” she recalled. “Through his good humor and good example he brought many people back to their faith.”

Around the same time Machin discovered Opus Dei, and its emphasis on the spiritual dimension of work and everyday life. Through the teachings of the organization's founder Saint Josemaria Escriva, she grew determined to sanctify her work in the fashion industry.

In a talk given at a charity foundation on Jan. 26, the designer discussed different body types and gave tips on dressing accordingly.

Art-criticism student Amy Mulvenna, 23, said Machin teaches women to reflect their true femininity and personalities – a welcome change from the approach of magazines that can encourage “presenting yourself without respect.”

Emily Green, a 19-year-old business student at King's College in London, said the Style Masterclass “redefines the roles and distinction between men and women.”

“Women have become too manly in order to fit in the workplace,” Green observed. “This confuses the men and reasserts their position in a violent way, yet women don't expect or desire that.”

“I love Helena's approach to design,” said Green. “She has perfect terminology so you can tell she knows what she's talking about and she's on top of it, and this just captivates the audience. She believes dressing is a language, and it's so true.”

“We all want social recognition, and sometimes girls may dress just to fit in. But they don't realize they're just attracting less respect. If you don't respect yourself, others can't respect you.”

Medical student Vicky Weissmann told CNA she considered it “polite and a courtesy to others to dress well.”

According to Machin, this message of decorum works both ways.

The designer offered a tip to all young women: “If you want to be treated like a lady, dress like a lady.”

While continuing her professional work in the world of women's hats, Machin will also be giving presentations in schools and university chaplaincies. She will bring her Style Masterclass to London's Baytree Centre during the Easter season, in an intensive short course for 14 to 18-year-olds.

Related links
  CNA article: "London designer’s style classes encourage God-given potential"
  Style Masterclass - The Virtue of Style
  The Baytree Centre

MESSAGE OF HIS HOLINESS BENEDICT XVI FOR LENT 2012

“Let us be concerned for each other,
to stir a response in love and good works” (Heb 10:24)

Dear Brothers and Sisters,

The Lenten season offers us once again an opportunity to reflect upon the very heart of Christian life: charity. This is a favourable time to renew our journey of faith, both as individuals and as a community, with the help of the word of God and the sacraments. This journey is one marked by prayer and sharing, silence and fasting, in anticipation of the joy of Easter.

This year I would like to propose a few thoughts in the light of a brief biblical passage drawn from the Letter to the Hebrews:“ Let us be concerned for each other, to stir a response in love and good works”. These words are part of a passage in which the sacred author exhorts us to trust in Jesus Christ as the High Priest who has won us forgiveness and opened up a pathway to God. Embracing Christ bears fruit in a life structured by the three theological virtues: it means approaching the Lord “sincere in heart and filled with faith” (v. 22), keeping firm “in the hopewe profess” (v. 23) and ever mindful of living a life of “love and good works” (v. 24) together with our brothers and sisters. The author states that to sustain this life shaped by the Gospel it is important to participate in the liturgy and community prayer, mindful of the eschatological goal of full communion in God (v. 25). Here I would like to reflect on verse 24, which offers a succinct, valuable and ever timely teaching on the three aspects of Christian life: concern for others, reciprocity and personal holiness.

1. “Let us be concerned for each other”: responsibility towards our brothers and sisters.

This first aspect is an invitation to be “concerned”: the Greek verb used here is katanoein, which means to scrutinize, to be attentive, to observe carefully and take stock of something. We come across this word in the Gospel when Jesus invites the disciples to “think of” the ravens that, without striving, are at the centre of the solicitous and caring Divine Providence (cf. Lk 12:24), and to “observe” the plank in our own eye before looking at the splinter in that of our brother (cf. Lk 6:41). In another verse of the Letter to the Hebrews, we find the encouragement to “turn your minds to Jesus” (3:1), the Apostle and High Priest of our faith. So the verb which introduces our exhortation tells us to look at others, first of all at Jesus, to be concerned for one another, and not to remain isolated and indifferent to the fate of our brothers and sisters. All too often, however, our attitude is just the opposite: an indifference and disinterest born of selfishness and masked as a respect for “privacy”. Today too, the Lord’s voice summons all of us to be concerned for one another. Even today God asks us to be “guardians” of our brothers and sisters (Gen 4:9), to establish relationships based on mutual consideration and attentiveness to the well-being, the integral well-being of others. The great commandment of love for one another demands that we acknowledge our responsibility towards those who, like ourselves, are creatures and children of God. Being brothers and sisters in humanity and, in many cases, also in the faith, should help us to recognize in others a true alter ego, infinitely loved by the Lord. If we cultivate this way of seeing others as our brothers and sisters, solidarity, justice, mercy and compassion will naturally well up in our hearts. The Servant of God Pope Paul VI stated that the world today is suffering above all from a lack of brotherhood: “Human society is sorely ill. The cause is not so much the depletion of natural resources, nor their monopolistic control by a privileged few; it is rather the weakening of brotherly ties between individuals and nations” (Populorum Progressio, 66).

Concern for others entails desiring what is good for them from every point of view: physical, moral and spiritual. Contemporary culture seems to have lost the sense of good and evil, yet there is a real need to reaffirm that good does exist and will prevail, because God is “generous and acts generously” (Ps 119:68). The good is whatever gives, protects and promotes life, brotherhood and communion. Responsibility towards others thus means desiring and working for the good of others, in the hope that they too will become receptive to goodness and its demands. Concern for others means being aware of their needs. Sacred Scripture warns us of the danger that our hearts can become hardened by a sort of “spiritual anesthesia” which numbs us to the suffering of others. The Evangelist Luke relates two of Jesus’ parables by way of example. In the parable of the Good Samaritan, the priest and the Levite “pass by”, indifferent to the presence of the man stripped and beaten by the robbers (cf. Lk 10:30-32). In that of Dives and Lazarus, the rich man is heedless of the poverty of Lazarus, who is starving to death at his very door (cf. Lk 16:19). Both parables show examples of the opposite of “being concerned”, of looking upon others with love and compassion. What hinders this humane and loving gaze towards our brothers and sisters? Often it is the possession of material riches and a sense of sufficiency, but it can also be the tendency to put our own interests and problems above all else. We should never be incapable of “showing mercy” towards those who suffer. Our hearts should never be so wrapped up in our affairs and problems that they fail to hear the cry of the poor. Humbleness of heart and the personal experience of suffering can awaken within us a sense of compassion and empathy. “The upright understands the cause of the weak, the wicked has not the wit to understand it” (Prov 29:7). We can then understand the beatitude of “those who mourn” (Mt 5:5), those who in effect are capable of looking beyond themselves and feeling compassion for the suffering of others. Reaching out to others and opening our hearts to their needs can become an opportunity for salvation and blessedness.

“Being concerned for each other” also entails being concerned for their spiritual well-being. Here I would like to mention an aspect of the Christian life, which I believe has been quite forgotten:fraternal correction in view of eternal salvation. Today, in general, we are very sensitive to the idea of charity and caring about the physical and material well-being of others, but almost completely silent about our spiritual responsibility towards our brothers and sisters. This was not the case in the early Church or in those communities that are truly mature in faith, those which are concerned not only for the physical health of their brothers and sisters, but also for their spiritual health and ultimate destiny. The Scriptures tell us: “Rebuke the wise and he will love you for it. Be open with the wise, he grows wiser still, teach the upright, he will gain yet more” (Prov 9:8ff). Christ himself commands us to admonish a brother who is committing a sin (cf. Mt 18:15). The verb used to express fraternal correction - elenchein – is the same used to indicate the prophetic mission of Christians to speak out against a generation indulging in evil (cf. Eph 5:11). The Church’s tradition has included “admonishing sinners” among the spiritual works of mercy. It is important to recover this dimension of Christian charity. We must not remain silent before evil. I am thinking of all those Christians who, out of human regard or purely personal convenience, adapt to the prevailing mentality, rather than warning their brothers and sisters against ways of thinking and acting that are contrary to the truth and that do not follow the path of goodness. Christian admonishment, for its part, is never motivated by a spirit of accusation or recrimination. It is always moved by love and mercy, and springs from genuine concern for the good of the other. As the Apostle Paul says: “If one of you is caught doing something wrong, those of you who are spiritual should set that person right in a spirit of gentleness; and watch yourselves that you are not put to the test in the same way” (Gal 6:1). In a world pervaded by individualism, it is essential to rediscover the importance of fraternal correction, so that together we may journey towards holiness. Scripture tells us that even “the upright falls seven times” (Prov 24:16); all of us are weak and imperfect (cf. 1 Jn 1:8). It is a great service, then, to help others and allow them to help us, so that we can be open to the whole truth about ourselves, improve our lives and walk more uprightly in the Lord’s ways. There will always be a need for a gaze which loves and admonishes, which knows and understands, which discerns and forgives (cf. Lk 22:61), as God has done and continues to do with each of us.

2. “Being concerned for each other”: the gift of reciprocity.

This “custody” of others is in contrast to a mentality that, by reducing life exclusively to its earthly dimension, fails to see it in an eschatological perspective and accepts any moral choice in the name of personal freedom. A society like ours can become blind to physical sufferings and to the spiritual and moral demands of life. This must not be the case in the Christian community! The Apostle Paul encourages us to seek “the ways which lead to peace and the ways in which we can support one another” (Rom 14:19) for our neighbour’s good, “so that we support one another” (15:2), seeking not personal gain but rather “the advantage of everybody else, so that they may be saved” (1 Cor 10:33). This mutual correction and encouragement in a spirit of humility and charity must be part of the life of the Christian community.

The Lord’s disciples, united with him through the Eucharist, live in a fellowship that binds them one to another as members of a single body. This means that the other is part of me, and that his or her life, his or her salvation, concern my own life and salvation. Here we touch upon a profound aspect of communion: our existence is related to that of others, for better or for worse. Both our sins and our acts of love have a social dimension. This reciprocity is seen in the Church, the mystical body of Christ: the community constantly does penance and asks for the forgiveness of the sins of its members, but also unfailingly rejoices in the examples of virtue and charity present in her midst. As Saint Paul says: “Each part should be equally concerned for all the others” (1 Cor 12:25), for we all form one body. Acts of charity towards our brothers and sisters – as expressed by almsgiving, a practice which, together with prayer and fasting, is typical of Lent – is rooted in this common belonging. Christians can also express their membership in the one body which is the Church through concrete concern for the poorest of the poor. Concern for one another likewise means acknowledging the good that the Lord is doing in others and giving thanks for the wonders of grace that Almighty God in his goodness continuously accomplishes in his children. When Christians perceive the Holy Spirit at work in others, they cannot but rejoice and give glory to the heavenly Father (cf. Mt 5:16).

3. “To stir a response in love and good works”: walking together in holiness.

These words of the Letter to the Hebrews (10:24) urge us to reflect on the universal call to holiness, the continuing journey of the spiritual life as we aspire to the greater spiritual gifts and to an ever more sublime and fruitful charity (cf. 1 Cor 12:31-13:13). Being concerned for one another should spur us to an increasingly effective love which, “like the light of dawn, its brightness growing to the fullness of day” (Prov 4:18), makes us live each day as an anticipation of the eternal day awaiting us in God. The time granted us in this life is precious for discerning and performing good works in the love of God. In this way the Church herself continuously grows towards the full maturity of Christ (cf. Eph 4:13). Our exhortation to encourage one another to attain the fullness of love and good works is situated in this dynamic prospect of growth.

Sadly, there is always the temptation to become lukewarm, to quench the Spirit, to refuse to invest the talents we have received, for our own good and for the good of others (cf. Mt 25:25ff.). All of us have received spiritual or material riches meant to be used for the fulfilment of God’s plan, for the good of the Church and for our personal salvation (cf. Lk 12:21b; 1 Tim 6:18). The spiritual masters remind us that in the life of faith those who do not advance inevitably regress. Dear brothers and sisters, let us accept the invitation, today as timely as ever, to aim for the “high standard of ordinary Christian living” (Novo Millennio Ineunte, 31). The wisdom of the Church in recognizing and proclaiming certain outstanding Christians as Blessed and as Saints is also meant to inspire others to imitate their virtues. Saint Paul exhorts us to “anticipate one another in showing honour” (Rom 12:10).

In a world which demands of Christians a renewed witness of love and fidelity to the Lord, may all of us feel the urgent need to anticipate one another in charity, service and good works (cf. Heb 6:10). This appeal is particularly pressing in this holy season of preparation for Easter. As I offer my prayerful good wishes for a blessed and fruitful Lenten period, I entrust all of you to the intercession of Mary Ever Virgin and cordially impart my Apostolic Blessing.

From the Vatican, 3 November 2011

BENEDICTUS PP. XVI

© Copyright 2011 - Libreria Editrice Vaticana

Nine Keys for Communicating Faith
An article published in "L’Osservatore Romano" on how to communicate the Christian message effectively and convincingly in the context of today's society.

January 13, 2012
Juan Manuel Mora // L’Osservatore Romano

The Church has always seen herself as a messenger, entrusted with good news that has been revealed to her and that needs to be passed on to others. This is an old issue, then, but also a pressing concern today. From Paul VI to Benedict XVI, recent Popes have not failed to point out the need to improve the way we communicate our faith to others.

Often, this question is connected to the "new evangelization." In this context, John Paul II said that the communication of the faith must be new "in its ardor, its methods, and its expression" (Speech to the Assembly of CELAM in Port-au-Prince, Haiti, March 9, 1983). This article will refer in particular to newness of methods.

Certainly, external factors today hinder the spread of the Christian message, factors that are difficult to eliminate in the short run. But with other factors, which are within our reach, there is scope for progress. If we want to pass on to others the Christian experience of faith, first of all we need a deep knowledge of the faith that we desire to pass on, and we must also know the rules governing effective communication.

Drawing both on recent important Church documents and on the essential reference points of effective communication, I will offer here a number of principles. The first set refer to the message being broadcast, then to the person who is doing the communicating, and finally to the way that message is to be conveyed to the public.

Above all, the message must be positive. The general public receives all kinds of information, and takes note of protests and criticism. But what receives the greatest attention are positive projects, proposals and causes.

Characteristics of the message

1. Positive

John Paul II said in his Apostolic Exhortation Familiaris consortio that morality is a path to happiness, not a series of prohibitions. This idea has been frequently repeated by Benedict XVI, in different ways: God gives us everything and does not take away anything; the teaching of the Church is not a set of limitations, but a light that is received in freedom.

The Christian message has to be transmitted as it is: a huge “Yes!” to all men and women, to life, freedom, peace, development, solidarity, the virtues. To pass it on effectively to others, we must first understand and experience the faith in this positive way ourselves. In this context some words of then Cardinal Ratzinger take on particular meaning: "The force that carries the truth to others must be the joy that is its clearest expression. Christians should stake everything on truth, and it should be passed on to the world with joy." Communication through the radiance of joy is the most positive approach of all.

2. Relevant

Secondly, the message must be relevant and meaningful for the listener, not just for the speaker. Thomas Aquinas says there are two types of communication: locutio, a flow of words that do not interest those who listen, and illuminatio, which is saying something that enlightens the minds and hearts of the listeners on some aspect that really affects them.

Communicating the faith is not arguing to beat an opponent, but having a dialogue to convince someone of the truth. The attitude of the speaker (or writer) is a desire to persuade without defeating. Listening is fundamental: it enables us to learn what interests or concerns the other person. We have to listen to their questions before proposing any answers. The opposite of relevance is self-referencing. Just talking about ourselves is not a good basis for dialogue.

3. Clear

Thirdly, the message has to be clear. Communication is not primarily what the communicator says, but what the recipient understands. This applies in all fields of knowledge (science, technology, economy, etc.). To communicate we need to avoid complexity and obscure language. In religious matters too, we need to look for clear arguments and simple words. Therefore we should recognize the value of rhetoric, literature, metaphors, movies, advertising, images, and symbols, in spreading the Christian message.

At times, communication fails because it shifts the responsibility onto the receiver. Our rule should be the opposite: to strive to become clearer and clearer in what we say, until we reach our objective.

Qualities of the person who communicates

1. Credibility

For a recipient to accept a message, the person or organization that offers it has to merit credibility. And since credibility is based on truthfulness and moral integrity, lies and suspicions always undermine the communication process. The loss of credibility is one of the most serious consequences of the crises that have occurred in recent years.

2. Empathy

The second principle is empathy. Communication is a relationship established between people, not an anonymous mechanism for the dissemination of ideas. The Gospel is addressed to people: politicians and voters, journalists and readers. People with their own views, feelings and emotions. Speaking in cold, impersonal terms creates a widening gap between speaker and listener.

An African writer has said that maturity lies in the ability to discover that we can wound others, and acting accordingly. Our society is overpopulated with broken hearts and bewildered minds. We need to approach physical pain and mental suffering with the utmost sensitivity. Empathy does not mean giving up our convictions, but putting ourselves in the other person’s place. In today's society, the answers that will convince people are the ones that are both sensible and humane.

3. Courtesy

The third principle relating to the communicator is courtesy, good manners. We know from experience how personal insults proliferate in public debate. In a context like that, if we do not take care of the way we treat people, we run the risk of making the Christian standpoint be seen as just another fundamentalist position. Even at the risk of sounding naive, I think it is very necessary to distance ourselves from such a context. Clarity is not incompatible with kindness.

With kindness we can hold a conversation; without kindness, failure is guaranteed from the outset: the person who was on our side before the debate may still agree with us afterwards, but the person who was against us will seldom change his or her mind. I remember seeing a sign at the entrance to a pub near Windsor Castle, in the UK, which said, more or less: "Gentlemen are welcome here. And one is a gentleman both before drinking beer and afterwards." We could add that one is a gentleman both when people agree with him and when they contradict him.

Principles on how to communicate

1. Professionalism

Gaudium et Spes recalls that every human activity has its own nature, which we need to discover, use and respect if we want to take part in it. Each field of knowledge has its methodology, each activity has its rules, and each profession has its mindset. Evangelization is not divorced from human reality, but takes place from within: politicians, businessmen, journalists, teachers, writers, and trade unionists, each has to solve the problems that arise in their respective fields.

St Josemaría Escrivá insisted that it is individual people, committed to their beliefs and to their own profession, who will find the right approaches and solutions for today's problems. If it is a parliamentary debate, they do so on political grounds; if it is a medical debate, they do so with scientific arguments, and so on. This principle also applies to the field of communications, which has developed remarkably in recent years, both in its increasingly quality and its growing audiences, with increasingly broad and active citizen participation.

2. Gradualness

The second principle of good communications is gradualness. Social trends have a complex life: they are born, grow, develop, change and die. Consequently, communicating ideas has a lot in common with gardening: sowing, watering, pruning, cleaning, waiting, before the harvest comes.

The phenomenon of secularization has strengthened in recent centuries. Processes that have such a long gestation period are not resolved in a matter of years, months or weeks. Cardinal Ratzinger explained that our world view tends to follow a “masculine” paradigm, where what matters is action, effectiveness, programming and speed. He concluded that more space should be given to a “feminine” paradigm, because women know that everything to do with life requires waiting and patience.

The opposite of this principle is the hustle and short-sightedness that lead to impatience and often discouragement, because it is impossible to achieve major objectives in the short term.

3. Charity

Charity is a principle that affects all of the above: the message, the communicator, and how to communicate. Some authors have noted that in the first centuries the Church spread very quickly because it was a welcoming community, where people could experience love and freedom. Catholics treated others with love; they cared for children, the poor, the elderly and the sick. All this was irresistibly attractive.

Charity is the content, the method and the style of all effective communication of faith. Charity makes the Christian message positive, relevant and attractive. It provides credibility, empathy and kindness to the people doing the communicating, and it is the force that enables them to be patient and open. The world we live in is all too often a cold, hard place where many people feel excluded and battered, and long for light and warmth. In today's world, the greatest argument of Christians is charity. Thanks to charity, evangelization is always truly new.

* Juan Manuel Mora is professor of Institutional Communication at the University of Navarra. Between 1991 and 2006 he worked in the Department of Communication of Opus Dei in Rome. He has combined professional practice and consulting with teaching and research.

Images are from the University of Navarra photograph collection.

World Youth Day: A New Damascus

An article by the Prelate published in the Spanish paper "Alfa y Omega." In just a few days young people from all around the globe will gather in Madrid to meet with Pope Bendict XVI.

July 30, 2011

Alfa y Omega
PDF: The article in Spanish as it appears in "Alfa y Omega".

Saul of Tarsus, full of zeal for the law of Moses, and bringing letters from the highest authorities in the Jewish capital to the synagogues of Damascus, intended to arrest and bring back to Jerusalem everyone he could find—men and women who were followers of the “Way of Jesus.” But our Lord intervened. As Saul approached Damascus, a blinding light caused him to fall to the ground and he heard a voice: “Saul, Saul, why are you persecuting me?” The young man replied: “Who are you, Lord?” And the voice told him: “I am Jesus, whom you are persecuting.”

It had all happened so quickly on the way into Damascus. Ever since, that name—Damascus—has been a synonym for conversion, an opening to God’s grace. From that moment, Saul the persecutor—aided by a devout Christian in Damascus, Ananias—became the Apostle Paul. Freely responding “Yes” to the Lord, he was to be a faithful disciple and evangelizer of Jesus with a generous, cheerful struggle until death.

In a way, one could say that for many young men and women every World Youth Day is an opportunity to re-live the Damascus episode. The Lord Jesus, through the words of his Vicar on earth, Benedict XVI, will speak to those who are ready to hear and provoke in them a new conversion, possibly a deep change in their lives.

From the Pope's words, heard with faith, could come thousands of decisions to seek Jesus without changing one's state in life (whether in marriage or apostolic celibacy), and vocations to the priesthood and religious life.

The Lord calls many—everyone, in fact—to the fullness of the Christian life by diverse paths. But it is necessary, as in St. Paul’s case, to have a heart open to God and to others that is acquired and deepened with the help of catechesis and of other persons (like Ananias) who can make sure that the Pope’s words take root in the soul.

Every saint (canonized or not) has had his Damascus, his moment of real conversion to God. Perhaps it was not as dramatic as St. Paul’s, but it was just as effective. It may have simply been a matter of replacing indifference with the gift of self, moving from a life of receiving to a life of giving. But however it happens, it is always accompanied by true happiness, so different from what material satisfactions can give.

I had the good fortune of living for many years close to a saint who said with conviction: “Madrid has been my Damascus. For that is where the scales fell from the eyes of my soul and I saw my mission.” I refer to St. Josemaría Escrivá, founder of Opus Dei.

Although born and raised in a different part of Spain (Aragón), it was in Madrid that God made known to him his mission to show all Christians that ordinary life—woven of hours of work well done, surrounded by family and friends, for the common good of society—can and ought to be a true path to sanctity.

Sensing that God wanted something from him but not knowing what it was, the young Josemaría had prayed for years, Domine, ut videam, "Lord, let me see," the words of the blind man at Jericho in the Gospel. His soul received that sight on October 2, 1928, precisely in the city of Madrid.

It was through his generous service to the sick in the public hospitals of Madrid and those living in the poorest neighborhoods that his vocation first began to mature. Quite soon he was accompanied by a group of young people who “caught” his human and supernatural enthusiasm, and he began teaching them to sanctify their study, work, and all aspects of their daily life.

Many people have experienced their Damascus in Madrid, a city of saints and martyrs, and lay people who sought to imitate Jesus in their ordinary lives. For a few days, this is the city that will become the world capital of youth.

Above all, it will be the papal city. Benedict XVI guides us and leads us towards the Model of all the saints—Jesus Christ. Let’s give him the warmest of welcomes, praying for the fruitfulness of his pastoral visit and asking especially that many young women and men will sense that he is speaking directly to them and that they experience their Damascus during these days: a direct personal encounter with Jesus that changes their lives for the better.

At the beginning of his pontificate the Pope said: “Whoever lets Christ enter his life loses nothing, nothing, absolutely nothing of what makes life free, beautiful, and great. Nothing at all! Only with this friendship do the gates of life open wide to the greatest potential of the human condition. Only with this friendship do we experience what is beautiful and what makes us free."

We must be fully convinced that Christ takes from us nothing that makes life beautiful and great. Rather, He brings it to perfection for the glory of God, the happiness of men, and the salvation of the world.

Have recourse to the intercession of St. Josemaría, who is so closely linked with this city, and of Blessed John Paul II, who inspired the World Youth Days. May they draw down upon us from our Lord, through the intercession of our Lady of Almudena (Patroness of Madrid), showers of grace during these days.

May the Madrid World Youth Day be the Damascus for many young people who are ready to open their lives to Christ and to others, to serve as credible and vibrant witnesses of the Gospel—ever old and ever new. The world so urgently needs this witness.

wORLD YOUTH DAY 2011 hIGHLIGHTS

WYD 2011 Iraya Edtion