sunday gospel reflections
2nd Sunday of Advent Year B
Isaiah 40: 1-5, 9-11,
Mark 1: 1-8
Dear Brothers and Sisters, Good morning!
This Sunday's Gospel passage (Mk 1:1-8) introduces the person and work of John the Baptist. He reveals to his contemporaries an itinerary of faith similar to the one that Advent proposes to us: that we prepare ourselves to receive the Lord at Christmas. This itinerary of faith is an itinerary of conversion. What does the word 'conversion' mean? In the Bible it means, first and foremost, to change direction and orientation; and thus also to change one’s way of thinking. In the moral and spiritual life, to convert means to turn oneself from evil to good, from sin to love of God. And this is what what the Baptist was teaching, who in the desert of Judea was “preaching a baptism of repentance for the forgiveness of sins”(v. 4). Receiving baptism was an outward and visible sign of the conversion of those who had listened to his preaching and decided to repent. That baptism occurred with immersion in the Jordan, in water, but it proved worthless; it was a only a sign and it was worthless if there was no willingness to repent and change one's life.
Conversion involves sorrow for sins committed, the desire to be free from them, the intention to exclude them from one’s own life forever. To exclude sin it is also necessary to reject everything that is connected to sin; the things that are connected to sin and that need to be rejected – a worldly mentality, excessive esteem for comforts, excessive esteem for pleasure, for well-being, for wealth. The example illustrating this comes to us once again from today's Gospel in the person of John the Baptist: an austere man who renounces excess and seeks the essential. This is the first aspect of conversion: detachment from sin and worldliness: Commencing a journey of detachment from these things.
The other aspect of conversion is the aim of the journey, that is, the search for God and his kingdom. Detachment from worldly things and seeking God and his kingdom. Abandoning comforts and a worldly mentality is not an end in itself; it is not an asceticism only to do penance: a Christian is not a “fakir”. It is something else. Detachment is not an end in itself, but is a means of attaining something greater, namely, the kingdom of God, communion with God, friendship with God. But this is not easy, because there are many ties that bind us closely to sin; it is not easy... Temptation always pulls down, pulls down, and thus the ties that keep us close to sin: inconstancy, discouragement, malice, unwholesome environments, bad examples. At times the yearning we feel toward the Lord is too weak and it almost seems that God is silent; his promises of consolation seem far away and unreal to us, like the image of the caring and attentive shepherd, which resounds today in the reading from Isaiah (40:1,11). And so one is tempted to say that it is impossible to truly convert. How often we have heard this discouragement! “No, I can't do it. I barely start and then I turn back”. And this is bad. But it is possible. It is possible. When you have this discouraging thought, do not remain there, because this is quicksand. It is quicksand: the quicksand of a mediocre existence. This is mediocrity. What can we do in these cases, when one would like to go but feels he or she cannot do it? First of all, remind ourselves that conversion is a grace: no one can convert by his or own strength. It is a grace that the Lord gives you, and thus we need to forcefully ask God for it. To ask God to convert us to the degree in which we open ourselves up to the beauty, the goodness, the tenderness of God. Think about God's tenderness. God is not a bad father, an unkind father, no. He is tender. He loves us so much, like the Good Shepherd, who searches for the last member of his flock. It is love, and this is conversion: a grace of God. You begin to walk, because it is he who moves you to walk, and you will see how he will arrive. Pray, walk, and you will always take a step forward.
May Mary Most Holy, whom we will celebrate the day after tomorrow as the Immaculate Conception, help us to separate ourselves more and more from sin and worldliness, in order to open ourselves to God, to his Word, to his love which restores and saves.
Pope Francis Homilies - Mark
Isaiah 40: 1-5, 9-11,
Mark 1: 1-8
Dear Brothers and Sisters, Good morning!
This Sunday's Gospel passage (Mk 1:1-8) introduces the person and work of John the Baptist. He reveals to his contemporaries an itinerary of faith similar to the one that Advent proposes to us: that we prepare ourselves to receive the Lord at Christmas. This itinerary of faith is an itinerary of conversion. What does the word 'conversion' mean? In the Bible it means, first and foremost, to change direction and orientation; and thus also to change one’s way of thinking. In the moral and spiritual life, to convert means to turn oneself from evil to good, from sin to love of God. And this is what what the Baptist was teaching, who in the desert of Judea was “preaching a baptism of repentance for the forgiveness of sins”(v. 4). Receiving baptism was an outward and visible sign of the conversion of those who had listened to his preaching and decided to repent. That baptism occurred with immersion in the Jordan, in water, but it proved worthless; it was a only a sign and it was worthless if there was no willingness to repent and change one's life.
Conversion involves sorrow for sins committed, the desire to be free from them, the intention to exclude them from one’s own life forever. To exclude sin it is also necessary to reject everything that is connected to sin; the things that are connected to sin and that need to be rejected – a worldly mentality, excessive esteem for comforts, excessive esteem for pleasure, for well-being, for wealth. The example illustrating this comes to us once again from today's Gospel in the person of John the Baptist: an austere man who renounces excess and seeks the essential. This is the first aspect of conversion: detachment from sin and worldliness: Commencing a journey of detachment from these things.
The other aspect of conversion is the aim of the journey, that is, the search for God and his kingdom. Detachment from worldly things and seeking God and his kingdom. Abandoning comforts and a worldly mentality is not an end in itself; it is not an asceticism only to do penance: a Christian is not a “fakir”. It is something else. Detachment is not an end in itself, but is a means of attaining something greater, namely, the kingdom of God, communion with God, friendship with God. But this is not easy, because there are many ties that bind us closely to sin; it is not easy... Temptation always pulls down, pulls down, and thus the ties that keep us close to sin: inconstancy, discouragement, malice, unwholesome environments, bad examples. At times the yearning we feel toward the Lord is too weak and it almost seems that God is silent; his promises of consolation seem far away and unreal to us, like the image of the caring and attentive shepherd, which resounds today in the reading from Isaiah (40:1,11). And so one is tempted to say that it is impossible to truly convert. How often we have heard this discouragement! “No, I can't do it. I barely start and then I turn back”. And this is bad. But it is possible. It is possible. When you have this discouraging thought, do not remain there, because this is quicksand. It is quicksand: the quicksand of a mediocre existence. This is mediocrity. What can we do in these cases, when one would like to go but feels he or she cannot do it? First of all, remind ourselves that conversion is a grace: no one can convert by his or own strength. It is a grace that the Lord gives you, and thus we need to forcefully ask God for it. To ask God to convert us to the degree in which we open ourselves up to the beauty, the goodness, the tenderness of God. Think about God's tenderness. God is not a bad father, an unkind father, no. He is tender. He loves us so much, like the Good Shepherd, who searches for the last member of his flock. It is love, and this is conversion: a grace of God. You begin to walk, because it is he who moves you to walk, and you will see how he will arrive. Pray, walk, and you will always take a step forward.
May Mary Most Holy, whom we will celebrate the day after tomorrow as the Immaculate Conception, help us to separate ourselves more and more from sin and worldliness, in order to open ourselves to God, to his Word, to his love which restores and saves.
Pope Francis Homilies - Mark
1st Sunday of Advent Year B
Mark 13: 33-37
Dear Brothers and Sisters, Good morning!
Today we begin the journey of Advent, which will culminate in Christmas. Advent is the time we are given to welcome the Lord who comes to encounter us, and also to verify our longing for God, to look forward and prepare ourselves for Christ’s return. He will return to us in the celebration of Christmas, when we will remember his historic coming in the humility of the human condition; but he enters our heart each time we are willing to receive him; and he will come again at the end of time to “judge the living and the dead”. Therefore, we must always be vigilant and await the Lord with the hope of encountering him. Today’s liturgy introduces us precisely to this evocative theme of vigilance and waiting.
In the Gospel (cf. Mk 13:33-37) Jesus exhorts us to take heed and watch, so as to be ready to welcome him at the moment of his return. He tells us: “Take heed, watch ... for you do not know when the time will come.... Watch therefore ... lest he come suddenly and find you asleep” (vv. 33-37).
The person who takes heed is the one who, amid the worldly din, does not let himself be overwhelmed by distraction or superficiality, but lives in a full and conscious way, with concern first and foremost for others. With this manner we become aware of the tears and the needs of neighbours and we can also understand their human and spiritual strengths and qualities. The heedful person then also turns toward the world, seeking to counter the indifference and cruelty in it, and taking delight in its beautiful treasures which also exist and are to be safeguarded.
It is a matter of having an understanding gaze so as to recognize both the misery and poverty of individuals and of society, and to recognize the richness hidden in little everyday things, precisely there where the Lord has placed us.
The watchful person is the one who accepts the invitation to keep watch, that is, not to let himself be overpowered by the listlessness of discouragement, by the lack of hope, by disappointment; and at the same time it wards off the allure of the many vanities with which the world is brimming and for which, now and then, time and personal and familial peace is sacrificed. It is the painful experience of the people of Israel, recounted by the Prophet Isaiah: God seemed to have let his people err from his ways (cf. 63:17), but this was a result of the unfaithfulness of the people themselves (cf. 64:4b). We too often find ourselves in this situation of unfaithfulness to the call of the Lord: He shows us the good path, the way of faith, the way of love, but we seek our happiness elsewhere.
Being attentive and watchful are prerequisites so as not to continue to “err from the Lord’s ways”, lost in our sins and in our unfaithfulness; being attentive and being watchful are the conditions that allow God to permeate our existence, in order to restore meaning and value to it with his presence full of goodness and tenderness. May Mary Most Holy, role model for awaiting God and icon of watchfulness, lead us to her son Jesus, rekindling our love for him.
Pope Francis Homilies - Mark Chapter 7-16
Mark 13: 33-37
Dear Brothers and Sisters, Good morning!
Today we begin the journey of Advent, which will culminate in Christmas. Advent is the time we are given to welcome the Lord who comes to encounter us, and also to verify our longing for God, to look forward and prepare ourselves for Christ’s return. He will return to us in the celebration of Christmas, when we will remember his historic coming in the humility of the human condition; but he enters our heart each time we are willing to receive him; and he will come again at the end of time to “judge the living and the dead”. Therefore, we must always be vigilant and await the Lord with the hope of encountering him. Today’s liturgy introduces us precisely to this evocative theme of vigilance and waiting.
In the Gospel (cf. Mk 13:33-37) Jesus exhorts us to take heed and watch, so as to be ready to welcome him at the moment of his return. He tells us: “Take heed, watch ... for you do not know when the time will come.... Watch therefore ... lest he come suddenly and find you asleep” (vv. 33-37).
The person who takes heed is the one who, amid the worldly din, does not let himself be overwhelmed by distraction or superficiality, but lives in a full and conscious way, with concern first and foremost for others. With this manner we become aware of the tears and the needs of neighbours and we can also understand their human and spiritual strengths and qualities. The heedful person then also turns toward the world, seeking to counter the indifference and cruelty in it, and taking delight in its beautiful treasures which also exist and are to be safeguarded.
It is a matter of having an understanding gaze so as to recognize both the misery and poverty of individuals and of society, and to recognize the richness hidden in little everyday things, precisely there where the Lord has placed us.
The watchful person is the one who accepts the invitation to keep watch, that is, not to let himself be overpowered by the listlessness of discouragement, by the lack of hope, by disappointment; and at the same time it wards off the allure of the many vanities with which the world is brimming and for which, now and then, time and personal and familial peace is sacrificed. It is the painful experience of the people of Israel, recounted by the Prophet Isaiah: God seemed to have let his people err from his ways (cf. 63:17), but this was a result of the unfaithfulness of the people themselves (cf. 64:4b). We too often find ourselves in this situation of unfaithfulness to the call of the Lord: He shows us the good path, the way of faith, the way of love, but we seek our happiness elsewhere.
Being attentive and watchful are prerequisites so as not to continue to “err from the Lord’s ways”, lost in our sins and in our unfaithfulness; being attentive and being watchful are the conditions that allow God to permeate our existence, in order to restore meaning and value to it with his presence full of goodness and tenderness. May Mary Most Holy, role model for awaiting God and icon of watchfulness, lead us to her son Jesus, rekindling our love for him.
Pope Francis Homilies - Mark Chapter 7-16
Solemnity of Jesus Christ, King of the Universe
Last Sunday Year A
Matthew 25: 31-46
Dear brothers and sisters, good afternoon!
Today we celebrate the Solemnity of Our Lord Jesus Christ, King of the Universe. The great parable with which the liturgical year closes is that which unfolds the mystery of Christ, the entire liturgical year. He is the Alpha and the Omega, the beginning and the end of history; and today’s liturgy focuses on the “Omega”, that is, on the final goal. The meaning of history is understood by keeping its culmination before our eyes: the goal is also the end. And it is precisely this that Matthew accomplishes in this Sunday’s Gospel (25:31-46), placing Jesus’s discourse on the universal judgement at the end of His earthly life: He, the one whom men are about to condemn is, in reality, the supreme judge. In His death and resurrection, Jesus will manifest Himself as the Lord of History, the King of the Universe, the Judge of all. But the Christian paradox is that the Judge is not vested in the fearful trappings of royalty, but is the shepherd filled with meekness and mercy.
Jesus, in fact, in this parable of the final judgement, uses the image of a shepherd, He picks up these images from the prophet Ezekiel who had spoken of God’s intervention in favour of His people against the evil pastors of Israel (see 34:1-10). They had been cruel exploiters, preferring to feed themselves rather than the flock; therefore, God Himself promises to personally take care of His flock, defending it from injustice and abuse. This promise God made on behalf of His people is fully accomplished in Jesus Christ, the shepherd: He Himself is the good shepherd. He Himself even said of Himself: “I am the good shepherd” (Jn 10:11, 14).
In today’s Gospel passage, Jesus identifies Himself not only with the king-shepherd, but also with the lost sheep, we can speak of a double identity: the king-shepherd, and also Jesus and the sheep: that is, He identifies Himself with the least and most in need of His brothers and sisters. And He thus indicates the criterion of the judgement: it will be made on the basis of concrete love given or denied to these persons, because He Himself, the judge, is present in each one of them. He is the judge. He is God and Man, but He is also the poor one, He is hidden and present in the person of the poor people that He mentions: right there. Jesus says: “Truly, I say to you, as you did it (or did it not) to one of the least of these my brethren, you did it (you did it not) to me” (vv. 40, 45). We will be judged on love. The judgement will be on love, not on feelings, no: we will be judged on works, on compassion that becomes nearness and kind help. Have I drawn near to Jesus present in the persons of the sick, the poor, the suffering, the imprisoned, of those who are hungry and thirsty for justice? Do I draw near to Jesus present there? This is the question for today.
Therefore, at the end of the world, the Lord will inspect the flock, and he will do so not only from the perspective of the shepherd, but also from the perspective of the sheep, with whom He has identified Himself. And He will ask us: “Were you a little bit like a shepherd as myself?” “Where you a shepherd to me who was present in those people who were in need, or were you indifferent?” Brothers and sisters, let us look at the logic of indifference, of those who come to mind immediately. Looking away when we see a problem. Let us remember the parable of the Good Samaritan. That poor man, wounded by the brigands, thrown to the ground, between life and death, he was alone. A priest passed by, saw, and went on his way. He looked the other way. A Levite passed by, saw and looked the other way. I, before my brothers and sisters in need, am I indifferent like the priest, like the Levite and look the other way? I will be judged on this: on how I drew near, how I looked on Jesus present in those in need. This is the logic, and I am not saying it: Jesus says it. “What you did to that person and that person and that person, you did it to me. And what you did not do to that person and that person and that person, you did not do it to me, because I was there”. May Jesus teach us this logic, this logic of being close, of drawing near to Him, with love, to the person who is suffering most.
Let us ask the Virgin Mary to teach us to reign by serving. The Madonna, assumed into Heaven, received the royal crown from her Son because she followed Him faithfully – she is the first disciple – on the way of Love. Let us learn from her to enter God’s Kingdom even now through the door of humble and generous service. And let us return home with this phrase only: “I was present there. Thank you!" or, "You forgot about me”.
Pope Francis Homilies - Matthew Chapter 23-25
Last Sunday Year A
Matthew 25: 31-46
Dear brothers and sisters, good afternoon!
Today we celebrate the Solemnity of Our Lord Jesus Christ, King of the Universe. The great parable with which the liturgical year closes is that which unfolds the mystery of Christ, the entire liturgical year. He is the Alpha and the Omega, the beginning and the end of history; and today’s liturgy focuses on the “Omega”, that is, on the final goal. The meaning of history is understood by keeping its culmination before our eyes: the goal is also the end. And it is precisely this that Matthew accomplishes in this Sunday’s Gospel (25:31-46), placing Jesus’s discourse on the universal judgement at the end of His earthly life: He, the one whom men are about to condemn is, in reality, the supreme judge. In His death and resurrection, Jesus will manifest Himself as the Lord of History, the King of the Universe, the Judge of all. But the Christian paradox is that the Judge is not vested in the fearful trappings of royalty, but is the shepherd filled with meekness and mercy.
Jesus, in fact, in this parable of the final judgement, uses the image of a shepherd, He picks up these images from the prophet Ezekiel who had spoken of God’s intervention in favour of His people against the evil pastors of Israel (see 34:1-10). They had been cruel exploiters, preferring to feed themselves rather than the flock; therefore, God Himself promises to personally take care of His flock, defending it from injustice and abuse. This promise God made on behalf of His people is fully accomplished in Jesus Christ, the shepherd: He Himself is the good shepherd. He Himself even said of Himself: “I am the good shepherd” (Jn 10:11, 14).
In today’s Gospel passage, Jesus identifies Himself not only with the king-shepherd, but also with the lost sheep, we can speak of a double identity: the king-shepherd, and also Jesus and the sheep: that is, He identifies Himself with the least and most in need of His brothers and sisters. And He thus indicates the criterion of the judgement: it will be made on the basis of concrete love given or denied to these persons, because He Himself, the judge, is present in each one of them. He is the judge. He is God and Man, but He is also the poor one, He is hidden and present in the person of the poor people that He mentions: right there. Jesus says: “Truly, I say to you, as you did it (or did it not) to one of the least of these my brethren, you did it (you did it not) to me” (vv. 40, 45). We will be judged on love. The judgement will be on love, not on feelings, no: we will be judged on works, on compassion that becomes nearness and kind help. Have I drawn near to Jesus present in the persons of the sick, the poor, the suffering, the imprisoned, of those who are hungry and thirsty for justice? Do I draw near to Jesus present there? This is the question for today.
Therefore, at the end of the world, the Lord will inspect the flock, and he will do so not only from the perspective of the shepherd, but also from the perspective of the sheep, with whom He has identified Himself. And He will ask us: “Were you a little bit like a shepherd as myself?” “Where you a shepherd to me who was present in those people who were in need, or were you indifferent?” Brothers and sisters, let us look at the logic of indifference, of those who come to mind immediately. Looking away when we see a problem. Let us remember the parable of the Good Samaritan. That poor man, wounded by the brigands, thrown to the ground, between life and death, he was alone. A priest passed by, saw, and went on his way. He looked the other way. A Levite passed by, saw and looked the other way. I, before my brothers and sisters in need, am I indifferent like the priest, like the Levite and look the other way? I will be judged on this: on how I drew near, how I looked on Jesus present in those in need. This is the logic, and I am not saying it: Jesus says it. “What you did to that person and that person and that person, you did it to me. And what you did not do to that person and that person and that person, you did not do it to me, because I was there”. May Jesus teach us this logic, this logic of being close, of drawing near to Him, with love, to the person who is suffering most.
Let us ask the Virgin Mary to teach us to reign by serving. The Madonna, assumed into Heaven, received the royal crown from her Son because she followed Him faithfully – she is the first disciple – on the way of Love. Let us learn from her to enter God’s Kingdom even now through the door of humble and generous service. And let us return home with this phrase only: “I was present there. Thank you!" or, "You forgot about me”.
Pope Francis Homilies - Matthew Chapter 23-25
World Day of the Poor
33rd Sunday in Ordinary Time Year A - The Parable of the Talents
Matthew 25: 14-30
Dear Brothers and Sisters, good afternoon!
On this next to the last Sunday of the liturgical year, the Gospel presents us the well-known Parable of the Talents (cf. Mt 25:14-30). It is part of Jesus' discourse on the end times, which immediately precedes His passion, death and resurrection. The parable describes a rich gentleman who has to go away and, foreseeing a long absence, entrusts his property to three of his servants: to the first he entrusts five talents; to the second, two; to the third, one. Jesus specifies that the distribution is made “each according to his ability” (v. 15). The Lord does so with all of us: He knows us well; He knows we are not all equal and does not wish to favour anyone to the detriment of the others, but entrusts an amount to each one according to his or her abilities.
During the master's absence, the first two servants are very busy, to the point of doubling the amount entrusted to them. It is not so with the third servant, who hides the talent in a hole: to avoid risks, he leaves it there, safe from thieves, but without making it bear fruit. The moment comes for the master’s return, who calls the servants to settle accounts. The first two present the good fruit of their efforts; they have worked and the master praises them, compensates them and invites them to partake in his feast, in his joy. The third, however, realizing he is at fault, immediately begins to justify himself, saying: “Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you did not winnow; so I was afraid, and I went and hid your talent in the ground. Here you have what is yours” (vv. 24-25). He defends his laziness by accusing his master of being “hard”. This is an attitude that we have too: we defend ourselves, many times, by accusing others. But they are not at fault: the fault is ours; the flaw is ours. And this servant accuses others, he accuses the master in order to justify himself. We too, many times, do the same. So the master rebukes him: he calls the servant “wicked and slothful” (v. 26); he has the talent taken from him and has him cast out of his house.
This parable applies to everyone but, as always, to Christians in particular. Today too, it is very topical: today is the Day of the Poor, where the Church tells us Christians: “Extend a hand to the poor. Reach out a hand to the poor. You are not alone in life: there are people who need you. Do not be selfish; reach out a hand to the poor. We have all received from God a “heritage” as human beings, a human richness, whatever it may be. And as disciples of Christ we have also received the faith, the Gospel, the Holy Spirit, the Sacraments, and so many other things. These gifts need to be used to do good, to do good in this life, in service to God and to our brothers and sisters. And today the Church tells you, she tells us: “Use what God has given you and look at the poor. Look: there are so many of them; even in our cities, in the centre of our city, there are many. Do good!”
At times, we think that to be Christian means not to do harm. And not doing harm is good. But not doing good is not good. We must do good, to come out of ourselves and look, look at those who have more need. There is so much hunger, even in the heart of our cities; and many times we enter into that logic of indifference: the poor person is there, and we look the other way. Reach out your hand to the poor person: it is Christ. Some say: “But these priests, these bishops who talk about the poor, the poor.... We want them to talk to us about eternal life!”. Look, brother and sister, the poor are at the centre of the Gospel; it is Jesus who taught us to speak to the poor; it is Jesus who came for the poor. Reach out your hand to the poor. You have received many things, and you let your brother, your sister die of hunger?
Dear brothers and sisters, may each one say in his or her heart what Jesus tells us today; repeat in your heart: “Reach out your hand to the poor”. And Jesus tells us something else: “You know, I am the poor person. I am the poor”.
The Virgin Mary received a great gift: Jesus Himself, but she did not keep Him to herself; she gave Him to the world, to His people. Let us learn from her to reach out a hand to the poor.
Pope Francis Homilies - Matthew Chapter 23-25
33rd Sunday in Ordinary Time Year A - The Parable of the Talents
Matthew 25: 14-30
Dear Brothers and Sisters, good afternoon!
On this next to the last Sunday of the liturgical year, the Gospel presents us the well-known Parable of the Talents (cf. Mt 25:14-30). It is part of Jesus' discourse on the end times, which immediately precedes His passion, death and resurrection. The parable describes a rich gentleman who has to go away and, foreseeing a long absence, entrusts his property to three of his servants: to the first he entrusts five talents; to the second, two; to the third, one. Jesus specifies that the distribution is made “each according to his ability” (v. 15). The Lord does so with all of us: He knows us well; He knows we are not all equal and does not wish to favour anyone to the detriment of the others, but entrusts an amount to each one according to his or her abilities.
During the master's absence, the first two servants are very busy, to the point of doubling the amount entrusted to them. It is not so with the third servant, who hides the talent in a hole: to avoid risks, he leaves it there, safe from thieves, but without making it bear fruit. The moment comes for the master’s return, who calls the servants to settle accounts. The first two present the good fruit of their efforts; they have worked and the master praises them, compensates them and invites them to partake in his feast, in his joy. The third, however, realizing he is at fault, immediately begins to justify himself, saying: “Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you did not winnow; so I was afraid, and I went and hid your talent in the ground. Here you have what is yours” (vv. 24-25). He defends his laziness by accusing his master of being “hard”. This is an attitude that we have too: we defend ourselves, many times, by accusing others. But they are not at fault: the fault is ours; the flaw is ours. And this servant accuses others, he accuses the master in order to justify himself. We too, many times, do the same. So the master rebukes him: he calls the servant “wicked and slothful” (v. 26); he has the talent taken from him and has him cast out of his house.
This parable applies to everyone but, as always, to Christians in particular. Today too, it is very topical: today is the Day of the Poor, where the Church tells us Christians: “Extend a hand to the poor. Reach out a hand to the poor. You are not alone in life: there are people who need you. Do not be selfish; reach out a hand to the poor. We have all received from God a “heritage” as human beings, a human richness, whatever it may be. And as disciples of Christ we have also received the faith, the Gospel, the Holy Spirit, the Sacraments, and so many other things. These gifts need to be used to do good, to do good in this life, in service to God and to our brothers and sisters. And today the Church tells you, she tells us: “Use what God has given you and look at the poor. Look: there are so many of them; even in our cities, in the centre of our city, there are many. Do good!”
At times, we think that to be Christian means not to do harm. And not doing harm is good. But not doing good is not good. We must do good, to come out of ourselves and look, look at those who have more need. There is so much hunger, even in the heart of our cities; and many times we enter into that logic of indifference: the poor person is there, and we look the other way. Reach out your hand to the poor person: it is Christ. Some say: “But these priests, these bishops who talk about the poor, the poor.... We want them to talk to us about eternal life!”. Look, brother and sister, the poor are at the centre of the Gospel; it is Jesus who taught us to speak to the poor; it is Jesus who came for the poor. Reach out your hand to the poor. You have received many things, and you let your brother, your sister die of hunger?
Dear brothers and sisters, may each one say in his or her heart what Jesus tells us today; repeat in your heart: “Reach out your hand to the poor”. And Jesus tells us something else: “You know, I am the poor person. I am the poor”.
The Virgin Mary received a great gift: Jesus Himself, but she did not keep Him to herself; she gave Him to the world, to His people. Let us learn from her to reach out a hand to the poor.
Pope Francis Homilies - Matthew Chapter 23-25
32nd Sunday in Ordinary Time Year A
Matthew 25: 1-13
Dear brothers and sisters, good afternoon!
This Sunday’s Gospel passage (Mt 25:1-13) invites us to prolong the reflection on eternal life that we began on the occasion of the Feast of All Saints and the Commemoration of the Faithful Departed. Jesus recounts the parable of the ten virgins invited to a wedding feast, symbol of the Kingdom of Heaven.
In Jesus' time it was customary for weddings to be celebrated at night; so the procession of guests took place with lit lamps. Some bridesmaids are foolish: they take their lamps but do not take oil with them; instead, the wise ones take the oil with them together with their lamps. The bridegroom is late, late in coming, and they all fall asleep. When a voice alerts them that the bridegroom is about to arrive, the foolish ones, at that moment, realise that they do not have oil for their lamps; they ask the wise ones for some, but they reply that they cannot give any oil, because there would not be enough for them all. While the foolish virgins go to buy oil, the bridegroom arrives. The wise virgins enter the banquet hall with him, and the door is closed. The others arrive too late and are turned away.
It is clear that with this parable, Jesus wants to tell us that we must be prepared for His coming. Not only the final coming, but also for the everyday encounters, great and small, with a view to that encounter, for which the lamp of faith is not enough; we also need the oil of charity and good works. As the apostle Paul says, the faith that truly unites us to Jesus is, “faith working through love” (Gal 5:6). It is what is represented by the behaviour of the wise virgins. Being wise and prudent means not waiting until the last moment to correspond to God’s grace, but to do so actively and immediately, starting right now. “I… yes, I will convert soon”… “Convert today! Change your life today!” “Yes, yes, tomorrow”. And the same thing is said tomorrow, and so it never arrives. Today! If we want to be ready for the final encounter with the Lord, we must cooperate with Him now and perform good deeds inspired by His love.
We know that it happens that, unfortunately, we forget the purpose of our life, that is, the definitive appointment with God, thus losing the sense of expectation and making the present absolute. When one makes the present absolute, he or she looks only to the present, losing the sense of expectation, which is so good, and so necessary, and also pulls us away from the contradictions of the moment. This attitude - when one loses the sense of expectation - precludes any view of the hereafter: people do everything as if we they will never depart for the other life. And so people care only about possessing, of going about, establishing themselves… And more and more. If we allow ourselves to be guided by what seems most attractive to us, of what we like, by the search for our interests, our life becomes sterile; we do not accumulate any reserve of oil for our lamp, and it will be extinguished before the Lord’s coming. We must live today, but a today that goes towards tomorrow, towards that coming, a present full of hope. If, on the other hand, we are vigilant and correspond to God’s grace by doing good, we can serenely await the bridegroom’s coming. The Lord will be able to come even while we are sleeping: this will not worry us, because we have the reserve of oil accumulated through our daily good works, accumulated with that expectation of the Lord, that He may come as soon as possible and that He may come to take us with Him.
Let us invoke the intercession of Mary Most Holy, that she may help us to live an active faith, as she did: it is the shining lamp with which we can pass through the night beyond death and reach the great feast of life.
Pope Francis Homilies - Matthew Chapter 23-25
Matthew 25: 1-13
Dear brothers and sisters, good afternoon!
This Sunday’s Gospel passage (Mt 25:1-13) invites us to prolong the reflection on eternal life that we began on the occasion of the Feast of All Saints and the Commemoration of the Faithful Departed. Jesus recounts the parable of the ten virgins invited to a wedding feast, symbol of the Kingdom of Heaven.
In Jesus' time it was customary for weddings to be celebrated at night; so the procession of guests took place with lit lamps. Some bridesmaids are foolish: they take their lamps but do not take oil with them; instead, the wise ones take the oil with them together with their lamps. The bridegroom is late, late in coming, and they all fall asleep. When a voice alerts them that the bridegroom is about to arrive, the foolish ones, at that moment, realise that they do not have oil for their lamps; they ask the wise ones for some, but they reply that they cannot give any oil, because there would not be enough for them all. While the foolish virgins go to buy oil, the bridegroom arrives. The wise virgins enter the banquet hall with him, and the door is closed. The others arrive too late and are turned away.
It is clear that with this parable, Jesus wants to tell us that we must be prepared for His coming. Not only the final coming, but also for the everyday encounters, great and small, with a view to that encounter, for which the lamp of faith is not enough; we also need the oil of charity and good works. As the apostle Paul says, the faith that truly unites us to Jesus is, “faith working through love” (Gal 5:6). It is what is represented by the behaviour of the wise virgins. Being wise and prudent means not waiting until the last moment to correspond to God’s grace, but to do so actively and immediately, starting right now. “I… yes, I will convert soon”… “Convert today! Change your life today!” “Yes, yes, tomorrow”. And the same thing is said tomorrow, and so it never arrives. Today! If we want to be ready for the final encounter with the Lord, we must cooperate with Him now and perform good deeds inspired by His love.
We know that it happens that, unfortunately, we forget the purpose of our life, that is, the definitive appointment with God, thus losing the sense of expectation and making the present absolute. When one makes the present absolute, he or she looks only to the present, losing the sense of expectation, which is so good, and so necessary, and also pulls us away from the contradictions of the moment. This attitude - when one loses the sense of expectation - precludes any view of the hereafter: people do everything as if we they will never depart for the other life. And so people care only about possessing, of going about, establishing themselves… And more and more. If we allow ourselves to be guided by what seems most attractive to us, of what we like, by the search for our interests, our life becomes sterile; we do not accumulate any reserve of oil for our lamp, and it will be extinguished before the Lord’s coming. We must live today, but a today that goes towards tomorrow, towards that coming, a present full of hope. If, on the other hand, we are vigilant and correspond to God’s grace by doing good, we can serenely await the bridegroom’s coming. The Lord will be able to come even while we are sleeping: this will not worry us, because we have the reserve of oil accumulated through our daily good works, accumulated with that expectation of the Lord, that He may come as soon as possible and that He may come to take us with Him.
Let us invoke the intercession of Mary Most Holy, that she may help us to live an active faith, as she did: it is the shining lamp with which we can pass through the night beyond death and reach the great feast of life.
Pope Francis Homilies - Matthew Chapter 23-25
31st Sunday in Ordinary Time Year A
Matthew 23: 1-12
Dear Brothers and Sisters, Good morning!
Today’s Gospel passage (cf. Mt 23:1-12) is set in the final days of Jesus’ life, in Jerusalem; days filled with expectations and also tension. On the one hand, Jesus directs harsh criticism at the scribes and Pharisees, and on the other, he entrusts important mandates to Christians of all times, thus also to us.
He says to the crowd: “The scribes and the Pharisees sit on Moses’ seat; so practice and observe whatever they tell you”. Meaning that they have the authority to teach what is in conformity with the Law of God. However, immediately after, Jesus adds: “but do not do ‘what they do; for they preach, but do not practice’” (vv. 2-3). Brothers and sisters, a frequent flaw of those in authority, whether civil or ecclesiastic authority, is that of demanding of others things — even righteous things — that they do not, however, put into practise in the first person. They live a double life. Jesus says: “They bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with their finger (v. 4). This attitude sets a bad example of authority, which should instead derive its primary strength precisely from setting a good example. Authority arises from a good example, so as to help others to practise what is right and proper, sustaining them in the trials that they meet on the right path. Authority is a help, but if it is wrongly exercised, it becomes oppressive; it does not allow people to grow, and creates a climate of distrust and hostility, and also leads to corruption.
Jesus openly denounces some of the negative conduct of the scribes and of some Pharisees: “they love the place of honour at feasts and the best seats in the synagogues, and salutations in the market places” (vv. 6-7). This is a temptation that corresponds to human pride and that is not always easy to overcome. It is the attitude of living only for appearances.
Then Jesus entrusts the mandates to his disciples: “you are not to be called rabbi, for you have one teacher, and you are all brethren. [...] Neither be called masters, for you have one master, the Christ. He who is greatest among you shall be your servant” (vv. 8-11).
We disciples of Jesus must not seek titles of honour, of authority or supremacy. I tell you, it pains me personally to see people who, psychologically, live in pursuit of vain accolades. We disciples of Jesus must not do this, because among ourselves there must be a simple and fraternal attitude. We are all brothers and sisters and in no way must we abuse others or look down on them. No. We are all brothers and sisters. If we have received talents from the heavenly Father, we must place them at the service of our brothers and sisters, and not exploit them for our own satisfaction and personal interests. We must not consider ourselves superior to others; modesty is essential for an existence that seeks to conform to the teaching of Jesus, who is meek and humble of heart and came not to be served but to serve.
May the Virgin Mary, “humble and exalted more than any creature” (Dante, Paradiso, xxxiii:2), help us, with her motherly intercession, to spurn pride and vanity, and to be meek and docile to the love that comes from God, for the service of our brothers and sisters and for their joy, which will also be our own.
Pope Francis Homilies - Matthew Chapter 23-25
Matthew 23: 1-12
Dear Brothers and Sisters, Good morning!
Today’s Gospel passage (cf. Mt 23:1-12) is set in the final days of Jesus’ life, in Jerusalem; days filled with expectations and also tension. On the one hand, Jesus directs harsh criticism at the scribes and Pharisees, and on the other, he entrusts important mandates to Christians of all times, thus also to us.
He says to the crowd: “The scribes and the Pharisees sit on Moses’ seat; so practice and observe whatever they tell you”. Meaning that they have the authority to teach what is in conformity with the Law of God. However, immediately after, Jesus adds: “but do not do ‘what they do; for they preach, but do not practice’” (vv. 2-3). Brothers and sisters, a frequent flaw of those in authority, whether civil or ecclesiastic authority, is that of demanding of others things — even righteous things — that they do not, however, put into practise in the first person. They live a double life. Jesus says: “They bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with their finger (v. 4). This attitude sets a bad example of authority, which should instead derive its primary strength precisely from setting a good example. Authority arises from a good example, so as to help others to practise what is right and proper, sustaining them in the trials that they meet on the right path. Authority is a help, but if it is wrongly exercised, it becomes oppressive; it does not allow people to grow, and creates a climate of distrust and hostility, and also leads to corruption.
Jesus openly denounces some of the negative conduct of the scribes and of some Pharisees: “they love the place of honour at feasts and the best seats in the synagogues, and salutations in the market places” (vv. 6-7). This is a temptation that corresponds to human pride and that is not always easy to overcome. It is the attitude of living only for appearances.
Then Jesus entrusts the mandates to his disciples: “you are not to be called rabbi, for you have one teacher, and you are all brethren. [...] Neither be called masters, for you have one master, the Christ. He who is greatest among you shall be your servant” (vv. 8-11).
We disciples of Jesus must not seek titles of honour, of authority or supremacy. I tell you, it pains me personally to see people who, psychologically, live in pursuit of vain accolades. We disciples of Jesus must not do this, because among ourselves there must be a simple and fraternal attitude. We are all brothers and sisters and in no way must we abuse others or look down on them. No. We are all brothers and sisters. If we have received talents from the heavenly Father, we must place them at the service of our brothers and sisters, and not exploit them for our own satisfaction and personal interests. We must not consider ourselves superior to others; modesty is essential for an existence that seeks to conform to the teaching of Jesus, who is meek and humble of heart and came not to be served but to serve.
May the Virgin Mary, “humble and exalted more than any creature” (Dante, Paradiso, xxxiii:2), help us, with her motherly intercession, to spurn pride and vanity, and to be meek and docile to the love that comes from God, for the service of our brothers and sisters and for their joy, which will also be our own.
Pope Francis Homilies - Matthew Chapter 23-25
30th Sunday in Ordinary Time Year A
Matthew 22: 34-40
Dear Brothers and Sisters, Good morning!
In today’s Gospel passage (cf. Mt 22:34-40), a doctor of the Law asks Jesus “which is the great commandment” (v. 36), that is, the main commandment of all divine Law. Jesus simply answers: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind” (v. 37). And he immediately adds: “The second is like it: You shall love your neighbour as yourself” (v. 39).
Jesus’ response takes up and joins two fundamental precepts, which God gave his people through Moses (cf. Dt 6:5; Lv 19:18). And so he overcomes the trap that has been laid for him in order “to test him” (Mt 22:35). His questioner, in fact, tries to draw him into the dispute between the experts of the Law regarding the hierarchy of prescriptions. But Jesus establishes two essential principles for believers of all times two essential foundations of our lives. The first is that moral and religious life cannot be reduced to an anxious and forced obedience. There are people who seek to fulfil the commandments in an anxious or forced way, and Jesus helps us understand that moral and religious life cannot be reduced to anxious or forced obedience, but must have love as its principle. The second foundation is that love must strive together and inseparably toward God and toward neighbour. This is one of the main innovations of Jesus' teaching and it helps us understand that what is not expressed in love of neighbour is not true love of God; and, likewise, what is not drawn from one’s relationship with God is not true love of neighbour.
Jesus concludes his response with these words: “The whole law and the prophets depend on these two commandments” (v. 40). This means that all the precepts the Lord has given to his people must be related to the love of God and neighbour.
In fact, all the commandments serve to implement, to express that twofold indivisible love. Love for God is expressed above all in prayer, particularly in adoration. We neglect the adoration of God a great deal. We recite the prayer of thanksgiving, we plea to ask for something..., but we neglect worship. Worshipping God is precisely the heart of prayer. And love for neighbour, which is also called fraternal charity, consists of closeness, listening, sharing, caring for others. And so often we neglect to listen to others because it is boring or because it takes up our time, or we neglect to accompany them, to support them in their suffering, in their trials.... But we always find the time to gossip, always! We do not have time to console the afflicted, but so much time to gossip. Be careful!
The Apostle John writes: “he who does not love his brother whom he has seen, cannot love God whom he has not seen ” (1 Jn 4:20). This is how we see the unity of these two commandments.
In today’s Gospel passage, once again, Jesus helps us go to the living and gushing source of Love. And this source is God himself, to be totally loved in a communion that nothing and no one can break. A communion that is a gift to be requested each day, but also a personal commitment not to let our lives become enslaved by the idols of the world. And the proof of our journey of conversion and holiness always consists in love of our neighbour. This is the test: if I say “I love God” and do not love my neighbour, it does not work. The verification that I love God is that I love my neighbour. As long as there is a brother or sister to whom we close our hearts, we will still be far from being disciples as Jesus asks us. But his divine mercy does not allow us to be discouraged, but rather calls us to begin anew each day to live the Gospel consistently.
May the intercession of Mary Most Holy open our hearts to welcome the “great commandment”, the twofold commandment of love, which sums up the whole law of God and on which our salvation depends.
Pope Francis Homilies - Matthew Chapter 18-22
Matthew 22: 34-40
Dear Brothers and Sisters, Good morning!
In today’s Gospel passage (cf. Mt 22:34-40), a doctor of the Law asks Jesus “which is the great commandment” (v. 36), that is, the main commandment of all divine Law. Jesus simply answers: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind” (v. 37). And he immediately adds: “The second is like it: You shall love your neighbour as yourself” (v. 39).
Jesus’ response takes up and joins two fundamental precepts, which God gave his people through Moses (cf. Dt 6:5; Lv 19:18). And so he overcomes the trap that has been laid for him in order “to test him” (Mt 22:35). His questioner, in fact, tries to draw him into the dispute between the experts of the Law regarding the hierarchy of prescriptions. But Jesus establishes two essential principles for believers of all times two essential foundations of our lives. The first is that moral and religious life cannot be reduced to an anxious and forced obedience. There are people who seek to fulfil the commandments in an anxious or forced way, and Jesus helps us understand that moral and religious life cannot be reduced to anxious or forced obedience, but must have love as its principle. The second foundation is that love must strive together and inseparably toward God and toward neighbour. This is one of the main innovations of Jesus' teaching and it helps us understand that what is not expressed in love of neighbour is not true love of God; and, likewise, what is not drawn from one’s relationship with God is not true love of neighbour.
Jesus concludes his response with these words: “The whole law and the prophets depend on these two commandments” (v. 40). This means that all the precepts the Lord has given to his people must be related to the love of God and neighbour.
In fact, all the commandments serve to implement, to express that twofold indivisible love. Love for God is expressed above all in prayer, particularly in adoration. We neglect the adoration of God a great deal. We recite the prayer of thanksgiving, we plea to ask for something..., but we neglect worship. Worshipping God is precisely the heart of prayer. And love for neighbour, which is also called fraternal charity, consists of closeness, listening, sharing, caring for others. And so often we neglect to listen to others because it is boring or because it takes up our time, or we neglect to accompany them, to support them in their suffering, in their trials.... But we always find the time to gossip, always! We do not have time to console the afflicted, but so much time to gossip. Be careful!
The Apostle John writes: “he who does not love his brother whom he has seen, cannot love God whom he has not seen ” (1 Jn 4:20). This is how we see the unity of these two commandments.
In today’s Gospel passage, once again, Jesus helps us go to the living and gushing source of Love. And this source is God himself, to be totally loved in a communion that nothing and no one can break. A communion that is a gift to be requested each day, but also a personal commitment not to let our lives become enslaved by the idols of the world. And the proof of our journey of conversion and holiness always consists in love of our neighbour. This is the test: if I say “I love God” and do not love my neighbour, it does not work. The verification that I love God is that I love my neighbour. As long as there is a brother or sister to whom we close our hearts, we will still be far from being disciples as Jesus asks us. But his divine mercy does not allow us to be discouraged, but rather calls us to begin anew each day to live the Gospel consistently.
May the intercession of Mary Most Holy open our hearts to welcome the “great commandment”, the twofold commandment of love, which sums up the whole law of God and on which our salvation depends.
Pope Francis Homilies - Matthew Chapter 18-22
29th Sunday in Ordinary Time Year A
Matthew 22: 15-21
Dear brothers and sisters, good day!
This Sunday’s Gospel reading (see Mt 22:15-21) shows us Jesus struggling with the hypocrisy of His adversaries. They pay Him many compliments – at the beginning, many compliments – but then ask an insidious question to put Him in trouble and discredit Him before the people. They ask him: “Is it lawful to pay taxes to Caesar, or not?” (v. 17), that is, to pay their taxes to the emperor. At that time, in Palestine, the domination of the Roman Empire was poorly tolerated – and it is understandable, they were invaders – also for religious reasons. For the people, the worship of the emperor, underscored also by his image on coins, was an insult to the God of Israel. Jesus’ interlocutors are convinced that there is no alternative to their questioning: either a “yes" or a “no”. They were waiting, precisely because they were sure to back Jesus into a corner with this question, and to make Him fall in the trap. But He knows their wickedness and avoids the pitfall. He asks them to show Him the coin, the coin of the taxes, takes it in His hands and asks whose is the imprinted image. They answer that it is Caesar’s, that is, the Emperor's. Then Jesus replies: “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” (v. 21).
With this reply, Jesus places Himself above the controversy. Jesus, always above. On the one hand, He acknowledges that the tribute to Caesar must be paid - for all of us too, taxes must be paid - because the image on the coin is his; but above all He recalls that each person carries within him another image - we carry it in the heart, in the soul - that of God, and therefore it is to Him, and to Him alone, that each person owes his own existence, her own life.
In this sentence of Jesus we find not only the criterion for the distinction between the political sphere and the religious sphere; but clear guidelines emerge for the mission of all believers of all times, even for us today. To pay taxes is a duty of citizens, as is complying with the just laws of the state. At the same time, it is necessary to affirm God’s primacy in human life and in history, respecting God’s right over all that belongs to Him.
Hence the mission of the Church and Christians: to speak of God and bear witness to Him to the men and women of our time. Every one of us, by Baptism, is called to be a living presence in society, inspiring it with the Gospel and with the lifeblood of the Holy Spirit. It is a question of committing oneself with humility, and at the same time with courage, making one's own contribution to building the civilisation of love, where justice and fraternity reign.
May Mary Most Holy help us all to flee from all hypocrisy and to be honest and constructive citizens. And may she sustain us disciples of Christ in the mission to bear witness that God is the centre and the meaning of life.
Pope Francis Homilies - Matthew Chapter 18-22
Matthew 22: 15-21
Dear brothers and sisters, good day!
This Sunday’s Gospel reading (see Mt 22:15-21) shows us Jesus struggling with the hypocrisy of His adversaries. They pay Him many compliments – at the beginning, many compliments – but then ask an insidious question to put Him in trouble and discredit Him before the people. They ask him: “Is it lawful to pay taxes to Caesar, or not?” (v. 17), that is, to pay their taxes to the emperor. At that time, in Palestine, the domination of the Roman Empire was poorly tolerated – and it is understandable, they were invaders – also for religious reasons. For the people, the worship of the emperor, underscored also by his image on coins, was an insult to the God of Israel. Jesus’ interlocutors are convinced that there is no alternative to their questioning: either a “yes" or a “no”. They were waiting, precisely because they were sure to back Jesus into a corner with this question, and to make Him fall in the trap. But He knows their wickedness and avoids the pitfall. He asks them to show Him the coin, the coin of the taxes, takes it in His hands and asks whose is the imprinted image. They answer that it is Caesar’s, that is, the Emperor's. Then Jesus replies: “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” (v. 21).
With this reply, Jesus places Himself above the controversy. Jesus, always above. On the one hand, He acknowledges that the tribute to Caesar must be paid - for all of us too, taxes must be paid - because the image on the coin is his; but above all He recalls that each person carries within him another image - we carry it in the heart, in the soul - that of God, and therefore it is to Him, and to Him alone, that each person owes his own existence, her own life.
In this sentence of Jesus we find not only the criterion for the distinction between the political sphere and the religious sphere; but clear guidelines emerge for the mission of all believers of all times, even for us today. To pay taxes is a duty of citizens, as is complying with the just laws of the state. At the same time, it is necessary to affirm God’s primacy in human life and in history, respecting God’s right over all that belongs to Him.
Hence the mission of the Church and Christians: to speak of God and bear witness to Him to the men and women of our time. Every one of us, by Baptism, is called to be a living presence in society, inspiring it with the Gospel and with the lifeblood of the Holy Spirit. It is a question of committing oneself with humility, and at the same time with courage, making one's own contribution to building the civilisation of love, where justice and fraternity reign.
May Mary Most Holy help us all to flee from all hypocrisy and to be honest and constructive citizens. And may she sustain us disciples of Christ in the mission to bear witness that God is the centre and the meaning of life.
Pope Francis Homilies - Matthew Chapter 18-22
28th Sunday in Ordinary Time Year A
Matthew 22: 1-10
Dear Brothers and Sisters, Good afternoon!
With the narrative of the Parable of the Wedding Banquet, in today's Gospel passage (cf. Mt 22:1-14), Jesus outlines the plan that God envisaged for humanity. The king who “who gave a marriage feast for his son” (v. 2) is the image of the Father who prepared for the entire human family a wonderful celebration of love and communion around his only begotten Son. Two times the king sends his servants to call the invited guests, but they refuse; they do not want to go to the feast because they have other things to think about: fields and business. So often we too put our interests and material things ahead of the Lord who calls us – and he calls us to a feast. But the king in the parable does not want the hall to remain empty, because he wants to offer the treasures of his kingdom. So he tells his servants: “Go therefore to the thoroughfares, and invite to the marriage feast as many as you find” (v. 9). This is how God reacts: when he is rejected, rather than giving up, he starts over and asks that all those found at the thoroughfares be called, excluding no one. No one is excluded from the house of God.
The original term that Matthew the Evangelist uses refers to the limits of the roads, or those points at which the city streets end and the paths begin that lead to the area of the countryside, outside the residential area, where life is precarious. It is to this humanity of the thoroughfares that the king in the parable sends his servants, in the certainty of finding people willing to sit at the table. Thus the banquet hall is filled with the “excluded”, those who are “outside” those who never seemed worthy to partake in a feast, in a wedding banquet. In fact, the master, the king, tells the messengers: “Call everyone, both good and bad. Everyone!”. God even calls those who are bad. “No, I am bad; I have done many [bad things]...”. He calls you: “Come, come, come!”. And Jesus went to lunch with the tax collectors, who were public sinners; they were the bad guys. God is not afraid of our spirits wounded by many cruelties, because he loves us; he invites us. And the Church is called to reach the daily thoroughfares, that is, the geographic and existential peripheries of humanity, those places at the margins, those situations in which those who have set up camp are found where and hopeless remnants of humanity live. It is a matter of not settling for comforts and the customary ways of evangelization and witnessing to charity, but of opening the doors of our hearts and our communities to everyone, because the Gospel is not reserved to a select few. Even those on the margins, even those who are rejected and scorned by society, are considered by God to be worthy of his love. He prepares his banquet for everyone: the just and sinners, good and bad, intelligent and uneducated.
Yesterday evening, I was able to make a phone call to an elderly Italian priest, a missionary in Brazil since youth, but always working with the excluded, with the poor. And he lives his old age in peace: he burned his life up with the poor. This is our Mother Church; this is God's messenger who goes to the crossroads.
However, the Lord places one condition: to wear a wedding garment. Let us return to the parable. When the hall is full, the king arrives and greets the latest guests, but he sees one of them without a wedding garment, that kind of little cape that each guest would receive as a gift at the entrance. The people went as they were dressed, as they were able to be dressed; they were not wearing gala attire. But at the entrance they were give a type of capelet, a gift. That man, having rejected the free gift, excluded himself: the king could do nothing but throw him out. This man accepted the invitation but then decided that it meant nothing to him: he was a self-sufficient person; he had no desire to change or to allow the Lord to change him. The wedding garment – this capelet - symbolizes the mercy that God freely gives us, namely, grace. Without grace we cannot take a step forward in Christian life. Everything is grace. It is not enough to accept the invitation to follow the Lord; one must be open to a journey of conversion, which changes the heart. The garment of mercy, which God offers us unceasingly, is the free gift of his love; it is precisely grace. And it demands to be welcomed with astonishment and joy: “Thank you, Lord, for having given me this gift”.
Pope Francis Homilies - Matthew Chapter 18-22
Matthew 22: 1-10
Dear Brothers and Sisters, Good afternoon!
With the narrative of the Parable of the Wedding Banquet, in today's Gospel passage (cf. Mt 22:1-14), Jesus outlines the plan that God envisaged for humanity. The king who “who gave a marriage feast for his son” (v. 2) is the image of the Father who prepared for the entire human family a wonderful celebration of love and communion around his only begotten Son. Two times the king sends his servants to call the invited guests, but they refuse; they do not want to go to the feast because they have other things to think about: fields and business. So often we too put our interests and material things ahead of the Lord who calls us – and he calls us to a feast. But the king in the parable does not want the hall to remain empty, because he wants to offer the treasures of his kingdom. So he tells his servants: “Go therefore to the thoroughfares, and invite to the marriage feast as many as you find” (v. 9). This is how God reacts: when he is rejected, rather than giving up, he starts over and asks that all those found at the thoroughfares be called, excluding no one. No one is excluded from the house of God.
The original term that Matthew the Evangelist uses refers to the limits of the roads, or those points at which the city streets end and the paths begin that lead to the area of the countryside, outside the residential area, where life is precarious. It is to this humanity of the thoroughfares that the king in the parable sends his servants, in the certainty of finding people willing to sit at the table. Thus the banquet hall is filled with the “excluded”, those who are “outside” those who never seemed worthy to partake in a feast, in a wedding banquet. In fact, the master, the king, tells the messengers: “Call everyone, both good and bad. Everyone!”. God even calls those who are bad. “No, I am bad; I have done many [bad things]...”. He calls you: “Come, come, come!”. And Jesus went to lunch with the tax collectors, who were public sinners; they were the bad guys. God is not afraid of our spirits wounded by many cruelties, because he loves us; he invites us. And the Church is called to reach the daily thoroughfares, that is, the geographic and existential peripheries of humanity, those places at the margins, those situations in which those who have set up camp are found where and hopeless remnants of humanity live. It is a matter of not settling for comforts and the customary ways of evangelization and witnessing to charity, but of opening the doors of our hearts and our communities to everyone, because the Gospel is not reserved to a select few. Even those on the margins, even those who are rejected and scorned by society, are considered by God to be worthy of his love. He prepares his banquet for everyone: the just and sinners, good and bad, intelligent and uneducated.
Yesterday evening, I was able to make a phone call to an elderly Italian priest, a missionary in Brazil since youth, but always working with the excluded, with the poor. And he lives his old age in peace: he burned his life up with the poor. This is our Mother Church; this is God's messenger who goes to the crossroads.
However, the Lord places one condition: to wear a wedding garment. Let us return to the parable. When the hall is full, the king arrives and greets the latest guests, but he sees one of them without a wedding garment, that kind of little cape that each guest would receive as a gift at the entrance. The people went as they were dressed, as they were able to be dressed; they were not wearing gala attire. But at the entrance they were give a type of capelet, a gift. That man, having rejected the free gift, excluded himself: the king could do nothing but throw him out. This man accepted the invitation but then decided that it meant nothing to him: he was a self-sufficient person; he had no desire to change or to allow the Lord to change him. The wedding garment – this capelet - symbolizes the mercy that God freely gives us, namely, grace. Without grace we cannot take a step forward in Christian life. Everything is grace. It is not enough to accept the invitation to follow the Lord; one must be open to a journey of conversion, which changes the heart. The garment of mercy, which God offers us unceasingly, is the free gift of his love; it is precisely grace. And it demands to be welcomed with astonishment and joy: “Thank you, Lord, for having given me this gift”.
Pope Francis Homilies - Matthew Chapter 18-22
27th Sunday in Ordinary Time Year A
Philippians 4: 6-9,
Matthew 21: 33-43
Dear brothers and sisters, good day!
In today’s Gospel passage (see Mt 21:33-43) Jesus, foreseeing His passion and death, tells the parable of the murderous winemakers, to admonish the chief priests and elders of the people who are about to take the wrong path. Indeed, they have bad intentions towards Him and are seeking a way of eliminating Him.
The allegorical story describes a landowner who, after having taken great care of his vineyard (see v. 33), had to depart and leave it in the hands of farmers. Then, at harvest time, he sends some servants to collect the fruit; but the tenants welcome the servants with a beating and some even kill them. The owner sends other servants, more numerous, but they receive the same treatment (see vv. 34-36). The peak is reached when the landowner decides to send his son: the winegrowers have no respect for him, on the contrary, they think that by eliminating him they can take over the vineyard, and so they kill him too (cf. vv. 37-39).
The image of the vineyard is clear: it represents the people that the Lord has chosen and formed with such care; the servants sent by the landowner are the prophets, sent by God, while the son represents Jesus. And just as the prophets were rejected, so too Christ was rejected and killed.
At the end of the story, Jesus asks the leaders of the people: "When the owner of the vineyard comes, what will he do to those tenants?" (v. 40). And, caught up in the logic of the narrative, they deliver their own sentence: the owner, they say, will severely punish those wicked people and entrust the vineyard “to other tenants who will deliver the produce to him at the proper time” (v. 41).
With this very harsh parable, Jesus confronts his interlocutors with their responsibility, and He does so with extreme clarity. But let us not think that this admonition applies only to those who rejected Jesus at that time. It applies to all times, including our own. Even today God awaits the fruits of His vineyard from those He has sent to work in it. All of us.
In any age, those who have authority, any authority, also in the Church, in God’s people, may be tempted to work in their own interests instead of those of God. And Jesus says that true authority is when you carry out service; it is in serving, not exploiting others. The vineyard is the Lord’s, not ours. Authority is a service, and as such should be exercised, for the good of all and for the dissemination of the Gospel. It is awful to see when people who have authority in the Church seek their own interests.
Saint Paul, in the second reading of today’s liturgy, tells us how to be good workers in the Lord’s vineyard: that which is true, noble, just, pure, loved and honoured; that which is virtuous and praiseworthy, let all this be the daily object of our commitment (cf. Phil 4:8). I repeat: that which is true, noble, just, pure, loved and honoured; that which is virtuous and praiseworthy, let all this be the daily object of our commitment. It is the attitude of authority and also of each one of us, because every one of us, even in a small, tiny way, has a certain authority. In this way we shall become a Church ever richer in the fruits of holiness, we shall give glory to the Father who loves us with infinite tenderness, to the Son who continues to give us salvation, and to the Spirit who opens our hearts and impels us towards the fullness of goodness.
Let us now turn to Mary Most Holy, spiritually united with the faithful gathered in the Shrine of Pompeii for the Supplication, and in October let us renew our commitment to pray the Holy Rosary.
Pope Francis Homilies - Matthew Chapter 18-22
Philippians 4: 6-9,
Matthew 21: 33-43
Dear brothers and sisters, good day!
In today’s Gospel passage (see Mt 21:33-43) Jesus, foreseeing His passion and death, tells the parable of the murderous winemakers, to admonish the chief priests and elders of the people who are about to take the wrong path. Indeed, they have bad intentions towards Him and are seeking a way of eliminating Him.
The allegorical story describes a landowner who, after having taken great care of his vineyard (see v. 33), had to depart and leave it in the hands of farmers. Then, at harvest time, he sends some servants to collect the fruit; but the tenants welcome the servants with a beating and some even kill them. The owner sends other servants, more numerous, but they receive the same treatment (see vv. 34-36). The peak is reached when the landowner decides to send his son: the winegrowers have no respect for him, on the contrary, they think that by eliminating him they can take over the vineyard, and so they kill him too (cf. vv. 37-39).
The image of the vineyard is clear: it represents the people that the Lord has chosen and formed with such care; the servants sent by the landowner are the prophets, sent by God, while the son represents Jesus. And just as the prophets were rejected, so too Christ was rejected and killed.
At the end of the story, Jesus asks the leaders of the people: "When the owner of the vineyard comes, what will he do to those tenants?" (v. 40). And, caught up in the logic of the narrative, they deliver their own sentence: the owner, they say, will severely punish those wicked people and entrust the vineyard “to other tenants who will deliver the produce to him at the proper time” (v. 41).
With this very harsh parable, Jesus confronts his interlocutors with their responsibility, and He does so with extreme clarity. But let us not think that this admonition applies only to those who rejected Jesus at that time. It applies to all times, including our own. Even today God awaits the fruits of His vineyard from those He has sent to work in it. All of us.
In any age, those who have authority, any authority, also in the Church, in God’s people, may be tempted to work in their own interests instead of those of God. And Jesus says that true authority is when you carry out service; it is in serving, not exploiting others. The vineyard is the Lord’s, not ours. Authority is a service, and as such should be exercised, for the good of all and for the dissemination of the Gospel. It is awful to see when people who have authority in the Church seek their own interests.
Saint Paul, in the second reading of today’s liturgy, tells us how to be good workers in the Lord’s vineyard: that which is true, noble, just, pure, loved and honoured; that which is virtuous and praiseworthy, let all this be the daily object of our commitment (cf. Phil 4:8). I repeat: that which is true, noble, just, pure, loved and honoured; that which is virtuous and praiseworthy, let all this be the daily object of our commitment. It is the attitude of authority and also of each one of us, because every one of us, even in a small, tiny way, has a certain authority. In this way we shall become a Church ever richer in the fruits of holiness, we shall give glory to the Father who loves us with infinite tenderness, to the Son who continues to give us salvation, and to the Spirit who opens our hearts and impels us towards the fullness of goodness.
Let us now turn to Mary Most Holy, spiritually united with the faithful gathered in the Shrine of Pompeii for the Supplication, and in October let us renew our commitment to pray the Holy Rosary.
Pope Francis Homilies - Matthew Chapter 18-22
26th Sunday in Ordinary Time Year A
Matthew 21: 28-32
Dear brothers and sisters, good morning!
In my land we say: “A good face in bad weather”. With this “good face” I say to you: good morning!
With His preaching on the Kingdom of God, Jesus opposes a religiosity that does not involve human life, that does not question the conscience and its responsibility in the face of good and evil. This is also demonstrated by the parable of the two sons, which is offered to us in the Gospel of Matthew (cf. 21:28-32). To the father's invitation to go and work in the vineyard, the first son impulsively responds “no, I'm not going”, but then he repents and goes; instead the second son, who immediately replies “yes, yes dad”, does not actually do so; he doesn't go. Obedience does not consist of saying “yes" or “no”, but always of acting, of cultivating the vineyard, of bringing about the Kingdom of God, in doing good. With this simple example, Jesus wants to go beyond a religion understood only as external and habitual practice, which does not affect people's lives and attitudes, a superficial religiosity, merely “ritual”, in the ugly sense of the word.
The exponents of this “façade” of religiosity, of which Jesus disapproves, in that time were “the chief priests and the elders of the people” (Mt 21:23), who, according to the Lord’s admonition, will be preceded in the Kingdom of God by “tax collectors and prostitutes” (see v. 31). Jesus tells them: “the tax collectors, meaning the sinners, and the harlots go into the kingdom of God before you”. This affirmation must not induce us to think that those who do not follow God’s commandments, those who do not follow morality, saying “In any case, those who go to Church are worse than us”, do well. No, this is not Jesus' teaching. Jesus does not indicate publicans and prostitutes as models of life, but as “privileged of Grace”. And I would like to underscore this word, “grace”. Grace, because conversion is always a grace. A grace that God offers to anyone who opens up and converts to Him. Indeed, these people, listening to his preaching, repented and changed their lives. Let us think of Matthew, for example. Saint Matthew, who was a tax collector, a traitor to his homeland.
In today’s Gospel, the one who makes the best impression is the first brother, not because he said “no” to his father, but because after his “no” he converted to “yes”, he repented. God is patient with each of us: He does not tire, He does not desist after our “no”; He leaves us free even to distance ourselves from Him and to make mistakes. Thinking about God's patience is wonderful! How the Lord always waits for us; He is always beside us to help us; but He respects our freedom. And He anxiously awaits our “yes”, so as to welcome us anew in His fatherly arms and to fill us with His boundless mercy. Faith in God asks us to renew every day the choice of good over evil, the choice of the truth rather than lies, the choice of love for our neighbour over selfishness. Those who convert to this choice, after having experienced sin, will find the first places in the Kingdom of heaven, where there is greater joy for a single sinner who converts than for ninety-nine righteous people (see Lk 15: 7).
But conversion, changing the heart, is a process, a process that purifies us from moral encrustations. And at times it is a painful process, because there is no path of holiness without some sacrifice and without a spiritual battle. Battling for good; battling so as not to fall into temptation; doing for our part what we can, to arrive at living in the peace and joy of the Beatitudes. Today's Gospel passage calls into question the way of living a Christian life, which is not made up of dreams and beautiful aspirations, but of concrete commitments, in order to open ourselves ever more to God's will and to love for our brothers and sisters. But this, even the smallest concrete commitment, cannot be made without grace. Conversion is a grace we must always ask for: “Lord, give me the grace to improve. Give me the grace to be a good Christian”.
May Mary Most Holy help us to be docile to the action of the Holy Spirit. He is the One who melts the hardness of hearts and disposes them to repentance, so we may obtain the life and salvation promised by Jesus.
Pope Francis Homilies - Matthew Chapter 18-22
Matthew 21: 28-32
Dear brothers and sisters, good morning!
In my land we say: “A good face in bad weather”. With this “good face” I say to you: good morning!
With His preaching on the Kingdom of God, Jesus opposes a religiosity that does not involve human life, that does not question the conscience and its responsibility in the face of good and evil. This is also demonstrated by the parable of the two sons, which is offered to us in the Gospel of Matthew (cf. 21:28-32). To the father's invitation to go and work in the vineyard, the first son impulsively responds “no, I'm not going”, but then he repents and goes; instead the second son, who immediately replies “yes, yes dad”, does not actually do so; he doesn't go. Obedience does not consist of saying “yes" or “no”, but always of acting, of cultivating the vineyard, of bringing about the Kingdom of God, in doing good. With this simple example, Jesus wants to go beyond a religion understood only as external and habitual practice, which does not affect people's lives and attitudes, a superficial religiosity, merely “ritual”, in the ugly sense of the word.
The exponents of this “façade” of religiosity, of which Jesus disapproves, in that time were “the chief priests and the elders of the people” (Mt 21:23), who, according to the Lord’s admonition, will be preceded in the Kingdom of God by “tax collectors and prostitutes” (see v. 31). Jesus tells them: “the tax collectors, meaning the sinners, and the harlots go into the kingdom of God before you”. This affirmation must not induce us to think that those who do not follow God’s commandments, those who do not follow morality, saying “In any case, those who go to Church are worse than us”, do well. No, this is not Jesus' teaching. Jesus does not indicate publicans and prostitutes as models of life, but as “privileged of Grace”. And I would like to underscore this word, “grace”. Grace, because conversion is always a grace. A grace that God offers to anyone who opens up and converts to Him. Indeed, these people, listening to his preaching, repented and changed their lives. Let us think of Matthew, for example. Saint Matthew, who was a tax collector, a traitor to his homeland.
In today’s Gospel, the one who makes the best impression is the first brother, not because he said “no” to his father, but because after his “no” he converted to “yes”, he repented. God is patient with each of us: He does not tire, He does not desist after our “no”; He leaves us free even to distance ourselves from Him and to make mistakes. Thinking about God's patience is wonderful! How the Lord always waits for us; He is always beside us to help us; but He respects our freedom. And He anxiously awaits our “yes”, so as to welcome us anew in His fatherly arms and to fill us with His boundless mercy. Faith in God asks us to renew every day the choice of good over evil, the choice of the truth rather than lies, the choice of love for our neighbour over selfishness. Those who convert to this choice, after having experienced sin, will find the first places in the Kingdom of heaven, where there is greater joy for a single sinner who converts than for ninety-nine righteous people (see Lk 15: 7).
But conversion, changing the heart, is a process, a process that purifies us from moral encrustations. And at times it is a painful process, because there is no path of holiness without some sacrifice and without a spiritual battle. Battling for good; battling so as not to fall into temptation; doing for our part what we can, to arrive at living in the peace and joy of the Beatitudes. Today's Gospel passage calls into question the way of living a Christian life, which is not made up of dreams and beautiful aspirations, but of concrete commitments, in order to open ourselves ever more to God's will and to love for our brothers and sisters. But this, even the smallest concrete commitment, cannot be made without grace. Conversion is a grace we must always ask for: “Lord, give me the grace to improve. Give me the grace to be a good Christian”.
May Mary Most Holy help us to be docile to the action of the Holy Spirit. He is the One who melts the hardness of hearts and disposes them to repentance, so we may obtain the life and salvation promised by Jesus.
Pope Francis Homilies - Matthew Chapter 18-22
25th Sunday in Ordinary Time Year A
Isaiah 55: 6-9 Matthew 20: 1 -16
Dear brothers and sisters, good day!
Today’s page from the Gospel (see Mt 20:1-16) recounts the parable of the workers called to put in a day’s work by the owner of the vineyard. Through this narrative, Jesus shows us the surprising way God acts, represented by two of the owner’s attitudes: the call and the reward.
First of all, the call. Five times the owner of the vineyard goes out and calls [people] to work for him: at six, at nine, at twelve, at three and at five in the afternoon. The image of this owner, who goes out numerous times to look for day labourers for his vineyard, is touching. That owner represents God who calls everyone and calls always, at any hour. Even today, God acts this way: He continues to call anyone, at whatever hour, to invite them to work in His Kingdom. This is God’s style, which in our turn we are called to receive and to imitate. He does not stay shut in within His world, but “goes out”: God always goes out, in search of us; He is not closed up – God goes out. He continually seeks out people, because He does not want anyone to be excluded from His loving plan.
Our communities are also called to go out to the various types of “boundaries” that there might be, to offer everyone the word of salvation that Jesus came to bring. It means being open to horizons in life that offer hope to those stationed on the existential peripheries, who have not yet experienced, or have lost, the strength and the light that comes with meeting Christ. The Church needs to be like God: always going out; and when the Church does not go out, it becomes sick with the many evils we have in the Church. And why are these illnesses in the Church? Because she does not go out. It is true that when someone goes out there is the danger of getting into an accident. But it is better a Church that gets into accidents because it goes out to proclaim the Gospel, than a Church that is sick because it stays in. God always goes out because He is a Father, because He loves. The Church must do the same: always going out.
The owner’s second attitude, representing God’s, is his way of compensating the workers. How does God pay? The owner agrees to “one denarius” (v. 2) with the first workers he hired in the morning. Instead, to those he hired later, he says: “Whatever is right I will give you” (v. 4). At the end of the day, the owner of the vineyard orders that everyone be given the same pay, that is, one denarius. Those who had worked since morning are outraged and complain against the owner, but he insists: he wants to give the maximum pay to everyone, even to those who arrived last (vv. 8-15). God always pays the maximum amount: He does not pay halfway. He pays everything. In this way, it is understood that Jesus is not speaking about work and just wages – that is another problem – but about the Kingdom of God and the goodness of the heavenly Father who goes out continually to invite, and He pays everyone the maximum amount.
In fact, God behaves like this: He does not look at the time and at the results, but at the availability, He looks at the generosity with which we put ourselves at His service. His way of acting is more than just, in the sense that it goes beyond justice and is manifested in Grace. Everything is Grace. Our salvation is Grace. Our holiness is Grace. Giving us Grace, He bestows on us more than what we merit. And so, those who reason using human logic, that is, the logic of the merits acquired through one’s own greatness, from being first, find themselves last. “But, I have worked a lot, I have done so much in the Church, I have helped a lot and they pay me the same as this person who arrived last…”. Let’s remember who was the first canonized saint in the Church: the Good Thief. He “stole” Paradise at the last minute of his life: this is Grace. This is what God is like, even with us. Instead, those who seek thinking of their own merits, fail; those who humbly entrust themselves to the Father’s mercy, from being last – like the Good Thief – find themselves first (see v. 16).
May Mary Most Holy help us to feel every day the joy and wonder of being called by God to work for Him, in His field which is the world, in His vineyard which is the Church. And to have as our only recompense His love, friendship with Jesus.
Pope Francis Homilies - Matthew Chapter 18-22
Isaiah 55: 6-9 Matthew 20: 1 -16
Dear brothers and sisters, good day!
Today’s page from the Gospel (see Mt 20:1-16) recounts the parable of the workers called to put in a day’s work by the owner of the vineyard. Through this narrative, Jesus shows us the surprising way God acts, represented by two of the owner’s attitudes: the call and the reward.
First of all, the call. Five times the owner of the vineyard goes out and calls [people] to work for him: at six, at nine, at twelve, at three and at five in the afternoon. The image of this owner, who goes out numerous times to look for day labourers for his vineyard, is touching. That owner represents God who calls everyone and calls always, at any hour. Even today, God acts this way: He continues to call anyone, at whatever hour, to invite them to work in His Kingdom. This is God’s style, which in our turn we are called to receive and to imitate. He does not stay shut in within His world, but “goes out”: God always goes out, in search of us; He is not closed up – God goes out. He continually seeks out people, because He does not want anyone to be excluded from His loving plan.
Our communities are also called to go out to the various types of “boundaries” that there might be, to offer everyone the word of salvation that Jesus came to bring. It means being open to horizons in life that offer hope to those stationed on the existential peripheries, who have not yet experienced, or have lost, the strength and the light that comes with meeting Christ. The Church needs to be like God: always going out; and when the Church does not go out, it becomes sick with the many evils we have in the Church. And why are these illnesses in the Church? Because she does not go out. It is true that when someone goes out there is the danger of getting into an accident. But it is better a Church that gets into accidents because it goes out to proclaim the Gospel, than a Church that is sick because it stays in. God always goes out because He is a Father, because He loves. The Church must do the same: always going out.
The owner’s second attitude, representing God’s, is his way of compensating the workers. How does God pay? The owner agrees to “one denarius” (v. 2) with the first workers he hired in the morning. Instead, to those he hired later, he says: “Whatever is right I will give you” (v. 4). At the end of the day, the owner of the vineyard orders that everyone be given the same pay, that is, one denarius. Those who had worked since morning are outraged and complain against the owner, but he insists: he wants to give the maximum pay to everyone, even to those who arrived last (vv. 8-15). God always pays the maximum amount: He does not pay halfway. He pays everything. In this way, it is understood that Jesus is not speaking about work and just wages – that is another problem – but about the Kingdom of God and the goodness of the heavenly Father who goes out continually to invite, and He pays everyone the maximum amount.
In fact, God behaves like this: He does not look at the time and at the results, but at the availability, He looks at the generosity with which we put ourselves at His service. His way of acting is more than just, in the sense that it goes beyond justice and is manifested in Grace. Everything is Grace. Our salvation is Grace. Our holiness is Grace. Giving us Grace, He bestows on us more than what we merit. And so, those who reason using human logic, that is, the logic of the merits acquired through one’s own greatness, from being first, find themselves last. “But, I have worked a lot, I have done so much in the Church, I have helped a lot and they pay me the same as this person who arrived last…”. Let’s remember who was the first canonized saint in the Church: the Good Thief. He “stole” Paradise at the last minute of his life: this is Grace. This is what God is like, even with us. Instead, those who seek thinking of their own merits, fail; those who humbly entrust themselves to the Father’s mercy, from being last – like the Good Thief – find themselves first (see v. 16).
May Mary Most Holy help us to feel every day the joy and wonder of being called by God to work for Him, in His field which is the world, in His vineyard which is the Church. And to have as our only recompense His love, friendship with Jesus.
Pope Francis Homilies - Matthew Chapter 18-22
24th Sunday in Ordinary Time Year A
Sirach 27: 30 - 28: 7
Matthew 18: 21-35
Dear brothers and sisters, good day!
In the parable in today’s Gospel reading, that of the merciful King (see Mt 18:21-35), twice we find this plea: “Be patient with me, and I will pay you back in full” (vv. 26, 29). The first time it is pronounced by the servant who owes his master ten thousand talents, an enormous sum. Today it would be millions and millions of dollars. The second time it is repeated by another servant of the same master. He too is in debt, not towards the master, but towards the same servant who has that enormous debt. And his debt is very small, maybe a week’s wages.
The heart of the parable is the indulgence the master shows towards his servant with the bigger debt. The evangelist underlines that, “moved with compassion the master”- we should never forget this word of Jesus: “Have compassion”, Jesus always had compassion - “moved with compassion the master let him go and forgave him the loan” (v. 27). An enormous debt, therefore a huge remission! But that servant, immediately afterwards, showed himself to be pitiless towards his companion, who owed him a modest sum. He does not listen to him, he is extremely hostile against him and has him thrown in prison until he has paid his debt (see v. 30). The master hears about this and, outraged, calls the wicked servant back and has him condemned (see vv. 32-34). “I forgave you a great deal and you are not capable of forgiving so little?”
In the parable we find two different attitudes: God’s - represented by the king who forgives a lot, because God always forgives - and the human person’s. The divine attitude is justice pervaded with mercy, whereas the human attitude is limited to justice. Jesus exhorts us to open ourselves with courage to the strength of forgiveness, because in life not everything can be resolved with justice. We know this. There is a need for that merciful love, which is also at the basis of the Lord’s answer to Peter’s question, which precedes the parable. Peter’s question goes like this: “Lord, if my brother sins against me, how often must I forgive him?” (v. 21). And Jesus replies, “I say to you, not seven times but seventy-seven times” (v. 22). In the symbolic language of the Bible this means that we are called to forgive always.
How much suffering, how many wounds, how many wars could be avoided if forgiveness and mercy were the style of our life! Even in families, even in families. How many families are disunited, who do not know how to forgive each other. How many brothers and sisters bear resentment within. It is necessary to apply merciful love to all human relationships: between spouses, between parents and children, within our communities, in the Church and also in society and politics.
Today as we were celebrating the Mass, I paused, touched by a phrase in the first reading from the book of Sirach. The phrase says, remember the end and stop hating. A beautiful phrase. But think of the end. Just think, you will be in a coffin… and you take your hatred there. Think about the end, stop hating, stop resenting. Let’s think of this phrase that is very touching. Remember the end and stop hating.
It is not easy to forgive because although in moments of calm we think “Yes, this person has done so many things to me but I have done many too. Better to forgive so as to be forgiven”, but then resentment returns like a bothersome fly in the summer that keeps coming back. Forgiveness isn’t something we do in a moment, it is a something continuous, against that resentment, that hatred that keeps coming back. Let’s think of our end and stop hating.
Today’s parable helps us to grasp fully the meaning of that phrase we recite in the Lord’s Prayer: “And forgive us our trespasses, as we forgive those who trespass against us” (see Mt 6:12). These words contain a decisive truth. We cannot demand God’s forgiveness for ourselves if we in turn do not grant forgiveness to our neighbour. It is a condition. Think of your end, of God’s forgiveness, and stop hating. Reject resentment, that bothersome fly that keeps coming back. If we do not strive to forgive and to love, we will not be forgiven and loved either.
Let us entrust ourselves to the maternal intercession of the Mother of God: May she help us to realize how much we are in debt to God, and to remember that always, so that our hearts may be open to mercy and goodness.
Pope Francis Homilies - Matthew Chapter 18-22
Sirach 27: 30 - 28: 7
Matthew 18: 21-35
Dear brothers and sisters, good day!
In the parable in today’s Gospel reading, that of the merciful King (see Mt 18:21-35), twice we find this plea: “Be patient with me, and I will pay you back in full” (vv. 26, 29). The first time it is pronounced by the servant who owes his master ten thousand talents, an enormous sum. Today it would be millions and millions of dollars. The second time it is repeated by another servant of the same master. He too is in debt, not towards the master, but towards the same servant who has that enormous debt. And his debt is very small, maybe a week’s wages.
The heart of the parable is the indulgence the master shows towards his servant with the bigger debt. The evangelist underlines that, “moved with compassion the master”- we should never forget this word of Jesus: “Have compassion”, Jesus always had compassion - “moved with compassion the master let him go and forgave him the loan” (v. 27). An enormous debt, therefore a huge remission! But that servant, immediately afterwards, showed himself to be pitiless towards his companion, who owed him a modest sum. He does not listen to him, he is extremely hostile against him and has him thrown in prison until he has paid his debt (see v. 30). The master hears about this and, outraged, calls the wicked servant back and has him condemned (see vv. 32-34). “I forgave you a great deal and you are not capable of forgiving so little?”
In the parable we find two different attitudes: God’s - represented by the king who forgives a lot, because God always forgives - and the human person’s. The divine attitude is justice pervaded with mercy, whereas the human attitude is limited to justice. Jesus exhorts us to open ourselves with courage to the strength of forgiveness, because in life not everything can be resolved with justice. We know this. There is a need for that merciful love, which is also at the basis of the Lord’s answer to Peter’s question, which precedes the parable. Peter’s question goes like this: “Lord, if my brother sins against me, how often must I forgive him?” (v. 21). And Jesus replies, “I say to you, not seven times but seventy-seven times” (v. 22). In the symbolic language of the Bible this means that we are called to forgive always.
How much suffering, how many wounds, how many wars could be avoided if forgiveness and mercy were the style of our life! Even in families, even in families. How many families are disunited, who do not know how to forgive each other. How many brothers and sisters bear resentment within. It is necessary to apply merciful love to all human relationships: between spouses, between parents and children, within our communities, in the Church and also in society and politics.
Today as we were celebrating the Mass, I paused, touched by a phrase in the first reading from the book of Sirach. The phrase says, remember the end and stop hating. A beautiful phrase. But think of the end. Just think, you will be in a coffin… and you take your hatred there. Think about the end, stop hating, stop resenting. Let’s think of this phrase that is very touching. Remember the end and stop hating.
It is not easy to forgive because although in moments of calm we think “Yes, this person has done so many things to me but I have done many too. Better to forgive so as to be forgiven”, but then resentment returns like a bothersome fly in the summer that keeps coming back. Forgiveness isn’t something we do in a moment, it is a something continuous, against that resentment, that hatred that keeps coming back. Let’s think of our end and stop hating.
Today’s parable helps us to grasp fully the meaning of that phrase we recite in the Lord’s Prayer: “And forgive us our trespasses, as we forgive those who trespass against us” (see Mt 6:12). These words contain a decisive truth. We cannot demand God’s forgiveness for ourselves if we in turn do not grant forgiveness to our neighbour. It is a condition. Think of your end, of God’s forgiveness, and stop hating. Reject resentment, that bothersome fly that keeps coming back. If we do not strive to forgive and to love, we will not be forgiven and loved either.
Let us entrust ourselves to the maternal intercession of the Mother of God: May she help us to realize how much we are in debt to God, and to remember that always, so that our hearts may be open to mercy and goodness.
Pope Francis Homilies - Matthew Chapter 18-22
23rd Sunday in Ordinary Time Year A
Matthew 18: 15-20
Dear Brothers and Sisters, Good morning.
The Gospel this Sunday, taken from Matthew, Chapter 18, presents the theme of brotherly correction within the community of believers: that is, how I must correct another Christian when he does what is not good. Jesus teaches us that, should my Christian brother commit a sin against me, offend me, I must be charitable toward him and, first of all, speak with him personally, explain to him what he said or did that was wrong. What if the brother doesn’t listen to me? Jesus proposes a progressive intervention: first, return and speak to him with two or three other people, so he may be more aware of his error; if, despite this, he does not accept the admonition, the community must be told; and should he also refuse to listen to the community, he must be made aware of the rift and estrangement that he himself has caused, weakening the communion with his brothers in the faith.
The stages of this plan show the effort that the Lord asks of his community in order to accompany the one who transgresses, so that he or she is not lost. It is important above all to prevent any clamour in the news and gossip in the community — this is the first thing, this must be avoided. “Go and tell him his fault, between you and him alone” (v. 15). The approach is one of sensitivity, prudence, humility, attention towards the one who committed a fault, to avoid wounding or killing the brother with words. Because, you know, words too can kill! When I speak, when I make an unfair criticism, when I “flay” a brother with my tongue, this is killing another person’s reputation! Words kill too. Let us pay attention to this. At the same time, the discretion of speaking to him alone is to avoid needlessly humiliating the sinner. It is discussed between the two, no one is aware of it and then it’s over. This requirement also takes into account the consequent series of interventions calling for the involvement of a few witnesses and then actually of the community. The purpose is to help the person realize what he has done, and that through his fault he has offended not only one, but everyone. But it also helps us to free ourselves from anger or resentment which only causes harm: that bitterness of heart which brings anger and resentment, and which leads us to insult and aggression. It’s terrible to see an insult or taunt issue from the mouth of a Christian. It is ugly. Do you understand? Do not insult! To insult is not Christian. Understood? To insult is not Christian.
Actually, before God we are all sinners and in need of forgiveness. All of us. Indeed, Jesus told us not to judge. Fraternal correction is a mark of the love and communion which must reign in the Christian community; it is, rather, a mutual service that we can and must render to one another. To reprove a brother is a service, and it is possible and effective only if each one recognizes oneself to be a as sinner and in need of the Lord’s forgiveness. The same awareness that enables me to recognize the fault of another, even before that, reminds me that I have likewise made mistakes and I am often wrong.
This is why, at the beginning of Mass, every time, we are called before the Lord to recognize that we are sinners, expressing through words and gestures sincere repentance of the heart. And we say: “Have mercy on me, Lord. I am a sinner! I confess to Almighty God my sins”. And we don’t say: “Lord, have mercy on this man who is beside me, or this woman, who are sinners”. No! “Have mercy on me!”. We are all sinners and in need of the Lord’s forgiveness. It is the Holy Spirit who speaks to our spirit and makes us recognize our faults in light of the Word of Jesus. And Jesus himself invites us all, saints and sinners, to his table, gathering us from the crossroads, from diverse situations of life (cf. Mt 22:9-10). And among the conditions in common among those participating in the Eucharistic celebration, two are fundamental in order to go to Mass correctly: we are all sinners and God grants his mercy to all. These are the two conditions which open wide the doors that we might enter Mass properly. We must always remember this before addressing a brother in brotherly correction.
Pope Francis Homilies - Matthew Chapter 18-22
Matthew 18: 15-20
Dear Brothers and Sisters, Good morning.
The Gospel this Sunday, taken from Matthew, Chapter 18, presents the theme of brotherly correction within the community of believers: that is, how I must correct another Christian when he does what is not good. Jesus teaches us that, should my Christian brother commit a sin against me, offend me, I must be charitable toward him and, first of all, speak with him personally, explain to him what he said or did that was wrong. What if the brother doesn’t listen to me? Jesus proposes a progressive intervention: first, return and speak to him with two or three other people, so he may be more aware of his error; if, despite this, he does not accept the admonition, the community must be told; and should he also refuse to listen to the community, he must be made aware of the rift and estrangement that he himself has caused, weakening the communion with his brothers in the faith.
The stages of this plan show the effort that the Lord asks of his community in order to accompany the one who transgresses, so that he or she is not lost. It is important above all to prevent any clamour in the news and gossip in the community — this is the first thing, this must be avoided. “Go and tell him his fault, between you and him alone” (v. 15). The approach is one of sensitivity, prudence, humility, attention towards the one who committed a fault, to avoid wounding or killing the brother with words. Because, you know, words too can kill! When I speak, when I make an unfair criticism, when I “flay” a brother with my tongue, this is killing another person’s reputation! Words kill too. Let us pay attention to this. At the same time, the discretion of speaking to him alone is to avoid needlessly humiliating the sinner. It is discussed between the two, no one is aware of it and then it’s over. This requirement also takes into account the consequent series of interventions calling for the involvement of a few witnesses and then actually of the community. The purpose is to help the person realize what he has done, and that through his fault he has offended not only one, but everyone. But it also helps us to free ourselves from anger or resentment which only causes harm: that bitterness of heart which brings anger and resentment, and which leads us to insult and aggression. It’s terrible to see an insult or taunt issue from the mouth of a Christian. It is ugly. Do you understand? Do not insult! To insult is not Christian. Understood? To insult is not Christian.
Actually, before God we are all sinners and in need of forgiveness. All of us. Indeed, Jesus told us not to judge. Fraternal correction is a mark of the love and communion which must reign in the Christian community; it is, rather, a mutual service that we can and must render to one another. To reprove a brother is a service, and it is possible and effective only if each one recognizes oneself to be a as sinner and in need of the Lord’s forgiveness. The same awareness that enables me to recognize the fault of another, even before that, reminds me that I have likewise made mistakes and I am often wrong.
This is why, at the beginning of Mass, every time, we are called before the Lord to recognize that we are sinners, expressing through words and gestures sincere repentance of the heart. And we say: “Have mercy on me, Lord. I am a sinner! I confess to Almighty God my sins”. And we don’t say: “Lord, have mercy on this man who is beside me, or this woman, who are sinners”. No! “Have mercy on me!”. We are all sinners and in need of the Lord’s forgiveness. It is the Holy Spirit who speaks to our spirit and makes us recognize our faults in light of the Word of Jesus. And Jesus himself invites us all, saints and sinners, to his table, gathering us from the crossroads, from diverse situations of life (cf. Mt 22:9-10). And among the conditions in common among those participating in the Eucharistic celebration, two are fundamental in order to go to Mass correctly: we are all sinners and God grants his mercy to all. These are the two conditions which open wide the doors that we might enter Mass properly. We must always remember this before addressing a brother in brotherly correction.
Pope Francis Homilies - Matthew Chapter 18-22
22nd Sunday in Ordinary Time Year A
Romans 12: 1-2,
Matthew 16: 21-27
Dear Brothers and Sisters, Good morning!
Today's Gospel passage (cf. Mt 16:21-27) is linked to that of last Sunday (cf. Mt 16:13-20). After Peter, on behalf of the other disciples as well, has professed his faith in Jesus as Messiah and Son of God, Jesus Himself begins to speak to them about His Passion. Along the path to Jerusalem, He openly explains to His friends what awaits Him at the end in the Holy City: He foretells the mystery of His death and Resurrection, of His humiliation and glory. He says that He will have to “suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised” (Mt 16:21). But His words are not understood, because the disciples have a faith that is still immature and too closely tied to the mentality of this world (cf. Rom 12:2). They think of too earthly a victory, and therefore they do not understand the language of the cross.
At the prospect that Jesus may fail and die on the cross, Peter himself resists and says to Him: “God forbid, Lord! This shall never happen to you!” (v. 22). He believes in Jesus - Peter is like this, he has faith, he believes in Jesus, he believes - he wants to follow Him, but does not accept that His glory will pass through the Passion. For Peter and the other disciples – but for us too! - the cross is a stumbling block, a 'hindrance', whereas Jesus considers the 'hindrance' escaping the cross, which would mean avoiding the Father's will, the mission that the Father has entrusted to Him for our salvation. For this reason Jesus responds to Peter: “Get behind me, Satan! You are a hindrance to me; for you are not on the side of God, but of men” (v. 23). Ten minutes earlier, Jesus praised Peter, He promised him he would be the base of His Church, its foundation; ten minutes later He says to him, “Satan”. How can this be understood? It happens to us all! In moments of devotion, of fervour, of good will, of closeness to our neighbour, we look at Jesus and we go forward; but in moments in which we approach the cross, we flee. The devil, Satan - as Jesus says to Peter - tempts us. It typical of the evil spirit, it is typical of the devil to make us stray from the cross, from the cross of Jesus.
Addressing everyone then, Jesus adds: “If any man would come after me, let him deny himself and take up his cross and follow me” (v. 24). In this way He indicates the way of the true disciple, showing two attitudes. The first is 'to renounce oneself', which does not mean a superficial change, but a conversion, a reversal of mentality and of values. The other attitude is that of taking up one's own cross. It is not just a matter of patiently enduring daily tribulations, but of bearing with faith and responsibility that part of toil, and that part of suffering that the struggle against evil entails. The life of Christians is always a struggle. The Bible says that the life of Christians is a military undertaking: fighting against the evil spirit, fighting against Evil.
Thus the task of “taking up the cross” becomes participating with Christ in the salvation of the world. Considering this, we allow the cross hanging on the wall at home, or that little one that we wear around our neck, to be a sign of our wish to be united with Christ in lovingly serving our brothers and sisters, especially the littlest and most fragile. The cross is the holy sign of God's Love, it is a sign of Jesus' Sacrifice, and is not to be reduced to a superstitious object or an ornamental necklace. Each time we fix our gaze on the image of Christ crucified, let us contemplate that He, as the true Servant of the Lord, has accomplished His mission, giving life, spilling His blood for the pardoning of sins. And let us not allow ourselves to be drawn to the other side, by the temptation of the Evil One. As a result, if we want to be his disciples, we are called to imitate him, expending our life unreservedly out of love of God and neighbour.
May the Virgin Mary, united to her Son unto Calvary, help us not to retreat in the face of the trials and suffering that witnessing to the Gospel entails.
Pope Francis Homilies - Matthew Chapter 16-17
Romans 12: 1-2,
Matthew 16: 21-27
Dear Brothers and Sisters, Good morning!
Today's Gospel passage (cf. Mt 16:21-27) is linked to that of last Sunday (cf. Mt 16:13-20). After Peter, on behalf of the other disciples as well, has professed his faith in Jesus as Messiah and Son of God, Jesus Himself begins to speak to them about His Passion. Along the path to Jerusalem, He openly explains to His friends what awaits Him at the end in the Holy City: He foretells the mystery of His death and Resurrection, of His humiliation and glory. He says that He will have to “suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised” (Mt 16:21). But His words are not understood, because the disciples have a faith that is still immature and too closely tied to the mentality of this world (cf. Rom 12:2). They think of too earthly a victory, and therefore they do not understand the language of the cross.
At the prospect that Jesus may fail and die on the cross, Peter himself resists and says to Him: “God forbid, Lord! This shall never happen to you!” (v. 22). He believes in Jesus - Peter is like this, he has faith, he believes in Jesus, he believes - he wants to follow Him, but does not accept that His glory will pass through the Passion. For Peter and the other disciples – but for us too! - the cross is a stumbling block, a 'hindrance', whereas Jesus considers the 'hindrance' escaping the cross, which would mean avoiding the Father's will, the mission that the Father has entrusted to Him for our salvation. For this reason Jesus responds to Peter: “Get behind me, Satan! You are a hindrance to me; for you are not on the side of God, but of men” (v. 23). Ten minutes earlier, Jesus praised Peter, He promised him he would be the base of His Church, its foundation; ten minutes later He says to him, “Satan”. How can this be understood? It happens to us all! In moments of devotion, of fervour, of good will, of closeness to our neighbour, we look at Jesus and we go forward; but in moments in which we approach the cross, we flee. The devil, Satan - as Jesus says to Peter - tempts us. It typical of the evil spirit, it is typical of the devil to make us stray from the cross, from the cross of Jesus.
Addressing everyone then, Jesus adds: “If any man would come after me, let him deny himself and take up his cross and follow me” (v. 24). In this way He indicates the way of the true disciple, showing two attitudes. The first is 'to renounce oneself', which does not mean a superficial change, but a conversion, a reversal of mentality and of values. The other attitude is that of taking up one's own cross. It is not just a matter of patiently enduring daily tribulations, but of bearing with faith and responsibility that part of toil, and that part of suffering that the struggle against evil entails. The life of Christians is always a struggle. The Bible says that the life of Christians is a military undertaking: fighting against the evil spirit, fighting against Evil.
Thus the task of “taking up the cross” becomes participating with Christ in the salvation of the world. Considering this, we allow the cross hanging on the wall at home, or that little one that we wear around our neck, to be a sign of our wish to be united with Christ in lovingly serving our brothers and sisters, especially the littlest and most fragile. The cross is the holy sign of God's Love, it is a sign of Jesus' Sacrifice, and is not to be reduced to a superstitious object or an ornamental necklace. Each time we fix our gaze on the image of Christ crucified, let us contemplate that He, as the true Servant of the Lord, has accomplished His mission, giving life, spilling His blood for the pardoning of sins. And let us not allow ourselves to be drawn to the other side, by the temptation of the Evil One. As a result, if we want to be his disciples, we are called to imitate him, expending our life unreservedly out of love of God and neighbour.
May the Virgin Mary, united to her Son unto Calvary, help us not to retreat in the face of the trials and suffering that witnessing to the Gospel entails.
Pope Francis Homilies - Matthew Chapter 16-17
21st Sunday in Ordinary Time Year A
Matthew 16: 13-20
Dear brothers and sisters, good day!
This Sunday’s Gospel reading (see Mt 16:13-20) presents the moment in which Peter professes his faith in Jesus as Messiah and Son of God. The Apostle’s confession is provoked by Jesus Himself, who wishes to lead His disciples to take the decisive step in their relationship with Him. Indeed, the entirety of Jesus’s journey with those who follow Him, especially with the Twelve, is one of educating their faith. First of all, He asks: “Who do people say the Son of Man is?” (v. 13). The Apostles liked talking about people, as we all do. We like to gossip. Speaking of others is not so demanding, this is why we like it; even “flaying” others. In this case the perspective of faith rather than gossip is already required, and so He asks, “What do the people say I am?”. And the disciples seem to compete in reporting the different opinions, which perhaps, to a large extent, they themselves shared. They too shared them. In essence, Jesus of Nazareth was considered to be a prophet (v. 14).
With the second question, Jesus touches them to the core: “But what about you? … Who do you say I am?” (v. 15). At this point, we seem to perceive a moment of silence, as each one of those present is called to put themselves on the line, manifesting the reason why they follow Jesus; therefore a certain hesitation is more than legitimate. Even if I were to ask you now, “For you, who is Jesus?”, there would be a little hesitation. Simon takes them off the hook by declaring forthrightly, “You are the Messiah, the Son of the living God” (v. 16). This answer, so complete and enlightening, does not come from an impulse of his own, however generous - Peter was generous - but rather is the fruit of a particular grace of the heavenly Father. Indeed, Jesus Himself says, “This was not revealed to you by flesh and blood” - that is, by culture, what you have studied, no this has not revealed it to you. It was revealed to you “by my Father in heaven” (v. 17). To confess Jesus is a grace of the Father. To say that Jesus is the Son of the living God, who is the Redeemer, is a grace that we must ask for: “Father, give me the grace of confessing Jesus”. At the same time, the Lord acknowledges Simon’s prompt response to the inspiration of grace and therefore adds, in a solemn tone, “You are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it”. (v. 18). With this affirmation, Jesus makes Simon aware of the meaning of the new name He has given him, “Peter”: the faith he has just shown is the unshakeable “rock” on which the Son of God wishes to build His Church, that is, community. And the Church goes forward always on the basis of Peter’s faith, that faith that Jesus recognises [in Peter] and which makes him the head of the Church.
Today, we hear Jesus’s question directed to each one of us: “And you, who do you say I am?”. To each one of us. And every one of us must give not a theoretical answer, but one that involves faith, that is, life, because faith is life! “For me you are …” and then to confess Jesus. An answer that demands that we too, like the first disciples, inwardly listen to the voice of the Father and its consonance with what the Church, gathered around Peter, continues to proclaim. It is a matter of understanding who Christ is for us: if He is the centre of our life, if He is the goal of our commitment in the Church, our commitment in society. Who is Jesus Christ for me? Who is Jesus Christ for you, for you, for you …? An answer that we should give every day.
But beware: it is indispensable and praiseworthy that the pastoral care of our communities be open to many forms of poverty and crises, which are everywhere. Charity is always the high road of the journey of faith, of the perfection of faith. But it is necessary that works of solidarity, the works of charity that we carry out, not divert us from contact with the Lord Jesus. Christian charity is not simple philanthropy but, on the one hand, it is looking at others through the eyes of Jesus Himself and, on the other hand, seeing Jesus in the face of the poor. This is the true path of Christian charity, with Jesus at the centre, always.
May Mary Most Holy, blessed because she believed, be our guide and model on the path of faith in Christ, and make us aware that trust in Him gives full meaning to our charity and to all our existence.
Pope Francis Homilies - Matthew Chapter 16-17
Matthew 16: 13-20
Dear brothers and sisters, good day!
This Sunday’s Gospel reading (see Mt 16:13-20) presents the moment in which Peter professes his faith in Jesus as Messiah and Son of God. The Apostle’s confession is provoked by Jesus Himself, who wishes to lead His disciples to take the decisive step in their relationship with Him. Indeed, the entirety of Jesus’s journey with those who follow Him, especially with the Twelve, is one of educating their faith. First of all, He asks: “Who do people say the Son of Man is?” (v. 13). The Apostles liked talking about people, as we all do. We like to gossip. Speaking of others is not so demanding, this is why we like it; even “flaying” others. In this case the perspective of faith rather than gossip is already required, and so He asks, “What do the people say I am?”. And the disciples seem to compete in reporting the different opinions, which perhaps, to a large extent, they themselves shared. They too shared them. In essence, Jesus of Nazareth was considered to be a prophet (v. 14).
With the second question, Jesus touches them to the core: “But what about you? … Who do you say I am?” (v. 15). At this point, we seem to perceive a moment of silence, as each one of those present is called to put themselves on the line, manifesting the reason why they follow Jesus; therefore a certain hesitation is more than legitimate. Even if I were to ask you now, “For you, who is Jesus?”, there would be a little hesitation. Simon takes them off the hook by declaring forthrightly, “You are the Messiah, the Son of the living God” (v. 16). This answer, so complete and enlightening, does not come from an impulse of his own, however generous - Peter was generous - but rather is the fruit of a particular grace of the heavenly Father. Indeed, Jesus Himself says, “This was not revealed to you by flesh and blood” - that is, by culture, what you have studied, no this has not revealed it to you. It was revealed to you “by my Father in heaven” (v. 17). To confess Jesus is a grace of the Father. To say that Jesus is the Son of the living God, who is the Redeemer, is a grace that we must ask for: “Father, give me the grace of confessing Jesus”. At the same time, the Lord acknowledges Simon’s prompt response to the inspiration of grace and therefore adds, in a solemn tone, “You are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it”. (v. 18). With this affirmation, Jesus makes Simon aware of the meaning of the new name He has given him, “Peter”: the faith he has just shown is the unshakeable “rock” on which the Son of God wishes to build His Church, that is, community. And the Church goes forward always on the basis of Peter’s faith, that faith that Jesus recognises [in Peter] and which makes him the head of the Church.
Today, we hear Jesus’s question directed to each one of us: “And you, who do you say I am?”. To each one of us. And every one of us must give not a theoretical answer, but one that involves faith, that is, life, because faith is life! “For me you are …” and then to confess Jesus. An answer that demands that we too, like the first disciples, inwardly listen to the voice of the Father and its consonance with what the Church, gathered around Peter, continues to proclaim. It is a matter of understanding who Christ is for us: if He is the centre of our life, if He is the goal of our commitment in the Church, our commitment in society. Who is Jesus Christ for me? Who is Jesus Christ for you, for you, for you …? An answer that we should give every day.
But beware: it is indispensable and praiseworthy that the pastoral care of our communities be open to many forms of poverty and crises, which are everywhere. Charity is always the high road of the journey of faith, of the perfection of faith. But it is necessary that works of solidarity, the works of charity that we carry out, not divert us from contact with the Lord Jesus. Christian charity is not simple philanthropy but, on the one hand, it is looking at others through the eyes of Jesus Himself and, on the other hand, seeing Jesus in the face of the poor. This is the true path of Christian charity, with Jesus at the centre, always.
May Mary Most Holy, blessed because she believed, be our guide and model on the path of faith in Christ, and make us aware that trust in Him gives full meaning to our charity and to all our existence.
Pope Francis Homilies - Matthew Chapter 16-17
20th Sunday in Ordinary Time Year A
Matthew 15: 21-28
Dear brothers and sisters, good day!
This Sunday’s Gospel (see Mt 15:21-28) describes the meeting between Jesus and the Canaanite woman. Jesus is to the north of Galilee, in foreign territory. The woman was not Jewish, she was Canaanite. Jesus is there to spend some time with His disciples away from the crowds, from the crowds whose numbers are always growing. And behold, a woman approached Him seeking help for her sick daughter: “Have mercy on me, Lord!” (v. 22). It is the cry that is born out of a life marked by suffering, from the sense of the helplessness of a mamma who sees her daughter tormented by evil who cannot be healed; she cannot heal her. Jesus initially ignores her, but this mother insists; she insists, even when the Master says to the disciples that His mission is directed only to “the lost sheep of the house of Israel” (v. 24) and not to the pagans. She continues to beg Him, and at that point, He puts her to the test, citing a proverb. It’s a bit…this seems almost a bit cruel, but he puts her to the test: “It is not fair to take the children’s food and throw it to the dogs” (v. 26). And right away, the woman, quick, anguished, responds: “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table” (v. 27).
And with these words, that mother shows that she has perceived the goodness of the Most High God present in Jesus who is open to any of His creatures necessities. And this wisdom, filled with trust, touches Jesus’s heart and provokes words of admiration: “Woman, great is your faith! Let it be done for you as you wish” (v. 28). What type of faith is great? Great faith is that which brings its own story, marked even by wounds, and brings it to the Lord’s feet asking Him to heal it, to give it meaning.
Each one of us has our own story and it is not always a story “for export”, it is not always a clean story. Many times it is a difficult story, with a lot of pain, many misfortunes and many sins. What do I do with my story? Do I hide it? No! We must bring it before the Lord. “Lord, if You will it, you can heal me!” This is what this woman teaches us, this wonderful mother: the courage to bring our own painful story before God, before Jesus, to touch God’s tenderness, Jesus’s tenderness. Let’s try this story, this prayer: let each one of us think of his or her own story. There are always ugly things in a story, always. Let us go to Jesus, knock on Jesus’s heart and say to Him: “Lord, if You will it, you can heal me!” And we can do this if we always have the face of Jesus before us, if we understand what Christ’s heart is like, what Jesus’s heart is like: a heart that feels compassion, that bears our pains, that bears our sins, our mistakes, our failures. But it is a heart that love us like that, as we are, without make-up: He loves us like that. “Lord, if You will it, you can heal me!”
This is why it is necessary to understand Jesus, to be familiar with Jesus. I always go back to the advice that I give you: always carry a small pocket-size Gospel and read a passage every day. There you will find Jesus as He is, as He presents Himself; you will find Jesus who loves us, who loves us a lot, who tremendously wants our well-being. Let us remember the prayer: “Lord, if You will it, you can heal me!” A beautiful prayer. Carry the Gospel: in your purse, in your pocket and even on your mobile phone, to look at. May the Lord help us, all of us, to pray this beautiful prayer, that a pagan woman teaches us: not a Christian woman, not a Jewish woman, a pagan woman.
May the Virgin Mary intercede with her prayer so that the joy of faith might grow in every baptized person as well as the desire to communicate it through a consistent witness of life, that she give us the courage to approach Jesus and to say to Him: “Lord, if You will it, you can heal me!”
Pope Francis Homilies - Matthew Chapter 11-15
Matthew 15: 21-28
Dear brothers and sisters, good day!
This Sunday’s Gospel (see Mt 15:21-28) describes the meeting between Jesus and the Canaanite woman. Jesus is to the north of Galilee, in foreign territory. The woman was not Jewish, she was Canaanite. Jesus is there to spend some time with His disciples away from the crowds, from the crowds whose numbers are always growing. And behold, a woman approached Him seeking help for her sick daughter: “Have mercy on me, Lord!” (v. 22). It is the cry that is born out of a life marked by suffering, from the sense of the helplessness of a mamma who sees her daughter tormented by evil who cannot be healed; she cannot heal her. Jesus initially ignores her, but this mother insists; she insists, even when the Master says to the disciples that His mission is directed only to “the lost sheep of the house of Israel” (v. 24) and not to the pagans. She continues to beg Him, and at that point, He puts her to the test, citing a proverb. It’s a bit…this seems almost a bit cruel, but he puts her to the test: “It is not fair to take the children’s food and throw it to the dogs” (v. 26). And right away, the woman, quick, anguished, responds: “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table” (v. 27).
And with these words, that mother shows that she has perceived the goodness of the Most High God present in Jesus who is open to any of His creatures necessities. And this wisdom, filled with trust, touches Jesus’s heart and provokes words of admiration: “Woman, great is your faith! Let it be done for you as you wish” (v. 28). What type of faith is great? Great faith is that which brings its own story, marked even by wounds, and brings it to the Lord’s feet asking Him to heal it, to give it meaning.
Each one of us has our own story and it is not always a story “for export”, it is not always a clean story. Many times it is a difficult story, with a lot of pain, many misfortunes and many sins. What do I do with my story? Do I hide it? No! We must bring it before the Lord. “Lord, if You will it, you can heal me!” This is what this woman teaches us, this wonderful mother: the courage to bring our own painful story before God, before Jesus, to touch God’s tenderness, Jesus’s tenderness. Let’s try this story, this prayer: let each one of us think of his or her own story. There are always ugly things in a story, always. Let us go to Jesus, knock on Jesus’s heart and say to Him: “Lord, if You will it, you can heal me!” And we can do this if we always have the face of Jesus before us, if we understand what Christ’s heart is like, what Jesus’s heart is like: a heart that feels compassion, that bears our pains, that bears our sins, our mistakes, our failures. But it is a heart that love us like that, as we are, without make-up: He loves us like that. “Lord, if You will it, you can heal me!”
This is why it is necessary to understand Jesus, to be familiar with Jesus. I always go back to the advice that I give you: always carry a small pocket-size Gospel and read a passage every day. There you will find Jesus as He is, as He presents Himself; you will find Jesus who loves us, who loves us a lot, who tremendously wants our well-being. Let us remember the prayer: “Lord, if You will it, you can heal me!” A beautiful prayer. Carry the Gospel: in your purse, in your pocket and even on your mobile phone, to look at. May the Lord help us, all of us, to pray this beautiful prayer, that a pagan woman teaches us: not a Christian woman, not a Jewish woman, a pagan woman.
May the Virgin Mary intercede with her prayer so that the joy of faith might grow in every baptized person as well as the desire to communicate it through a consistent witness of life, that she give us the courage to approach Jesus and to say to Him: “Lord, if You will it, you can heal me!”
Pope Francis Homilies - Matthew Chapter 11-15
19th Sunday in Ordinary Time Year A
Matthew 14: 22-33
Dear Brothers and Sisters, good day!
This Sunday's Gospel passage (see Mt 14:22-33) speaks of Jesus walking on the water of the stormy lake. After feeding the crowds with five loaves and two fish – as we saw last Sunday – Jesus commands the disciples to get into the boat and return to the other shore. He dismisses the people and then climbs the hill, alone, to pray. He immerses Himself in communion with the Father.
During the crossing of the lake by night, the disciples' boat is hindered by a sudden wind storm. This is normal on a lake. At a certain point, they see someone walking on the water, coming toward them. Upset, they think it is a ghost and cry out in fear. Jesus reassures them: “Take heart, it is I; have no fear”. Then Peter – Peter who was so decisive – answers: “Lord, if it is you, bid me come to you on the water”. A challenge. And Jesus tells him: “Come”. Peter gets out of the boat and takes a few steps; then the wind and waves frighten him and he begins to sink. “Lord, save me”, he cries, and Jesus grasps him by the hand and says to him: “O man of little faith, why did you doubt?”.
This Gospel narrative is an invitation to abandon ourselves trustingly to God in every moment of our life, especially in the moment of trial and turmoil. When we have strong feelings of doubt and fear and we seem to be sinking, in life’s difficult moments where everything becomes dark, we must not be ashamed to cry out like Peter: “Lord, save me” (v. 30). To knock on God’s heart, on Jesus’s heart. “Lord, save me.” It is a beautiful prayer! We can repeat it many times. “Lord, save me.” And Jesus’s gesture, who immediately reaches out His hand and grasps that of His friend, should be contemplated at length: this is Jesus. Jesus does this. Jesus is the Father’s hand who never abandons us, the strong and faithful hand of the Father, who always and only wants what is good for us. God is not in the loud sound, God is not the hurricane, He is not in the fire, He is not in the earthquake – as the narrative about the Prophet Elijah also recalls today that says God is the light breeze – literally it says this: He is in the “ thread of melodious silence” – that never imposes itself, but asks to be heard (see 1 Kgs 19:11-13). Having faith means keeping your heart turned to God, to His love, to His Fatherly tenderness, amid the storm. Jesus wanted to teach this to Peter and the disciples, and also to us today. In dark moments, in sad moments He is well aware that our faith is weak –all of us are people of little faith, all of us, myself included, everyone – and that our faith is weak our journey can be troubled, hindered by adverse forces. But He is the Risen One! Let’s not forget this: He is the Lord who passed through death in order to lead us to safety. Even before we begin to seek Him, He is present beside us lifting us back up after our falls, He helps us grow in faith. Maybe in the dark, we cry out: “Lord, Lord!” thinking He is far away. And He says, “I am here.” Ah, He was with me! That is the Lord.
The boat at the mercy of the storm is the image of the Church, which in every age encounters headwinds, very harsh trials at times: we recall certain long and ferocious persecutions of the last century and even today in certain places. In situations like that, she may be tempted to think that God has abandoned her. But in reality it is precisely in those moments that the witness of faith, the witness of love, the witness of hope shines the most. It is the presence of the Risen Christ in His Church that gives the grace of witness unto martyrdom, from which buds new Christians and fruit of reconciliation and peace for the entire world.
May the intercession of Mary help us to persevere in faith and fraternal love when the darkness and storms of life place our trust in God in crisis.
Pope Francis Homilies - Matthew Chapter 11-15
Matthew 14: 22-33
Dear Brothers and Sisters, good day!
This Sunday's Gospel passage (see Mt 14:22-33) speaks of Jesus walking on the water of the stormy lake. After feeding the crowds with five loaves and two fish – as we saw last Sunday – Jesus commands the disciples to get into the boat and return to the other shore. He dismisses the people and then climbs the hill, alone, to pray. He immerses Himself in communion with the Father.
During the crossing of the lake by night, the disciples' boat is hindered by a sudden wind storm. This is normal on a lake. At a certain point, they see someone walking on the water, coming toward them. Upset, they think it is a ghost and cry out in fear. Jesus reassures them: “Take heart, it is I; have no fear”. Then Peter – Peter who was so decisive – answers: “Lord, if it is you, bid me come to you on the water”. A challenge. And Jesus tells him: “Come”. Peter gets out of the boat and takes a few steps; then the wind and waves frighten him and he begins to sink. “Lord, save me”, he cries, and Jesus grasps him by the hand and says to him: “O man of little faith, why did you doubt?”.
This Gospel narrative is an invitation to abandon ourselves trustingly to God in every moment of our life, especially in the moment of trial and turmoil. When we have strong feelings of doubt and fear and we seem to be sinking, in life’s difficult moments where everything becomes dark, we must not be ashamed to cry out like Peter: “Lord, save me” (v. 30). To knock on God’s heart, on Jesus’s heart. “Lord, save me.” It is a beautiful prayer! We can repeat it many times. “Lord, save me.” And Jesus’s gesture, who immediately reaches out His hand and grasps that of His friend, should be contemplated at length: this is Jesus. Jesus does this. Jesus is the Father’s hand who never abandons us, the strong and faithful hand of the Father, who always and only wants what is good for us. God is not in the loud sound, God is not the hurricane, He is not in the fire, He is not in the earthquake – as the narrative about the Prophet Elijah also recalls today that says God is the light breeze – literally it says this: He is in the “ thread of melodious silence” – that never imposes itself, but asks to be heard (see 1 Kgs 19:11-13). Having faith means keeping your heart turned to God, to His love, to His Fatherly tenderness, amid the storm. Jesus wanted to teach this to Peter and the disciples, and also to us today. In dark moments, in sad moments He is well aware that our faith is weak –all of us are people of little faith, all of us, myself included, everyone – and that our faith is weak our journey can be troubled, hindered by adverse forces. But He is the Risen One! Let’s not forget this: He is the Lord who passed through death in order to lead us to safety. Even before we begin to seek Him, He is present beside us lifting us back up after our falls, He helps us grow in faith. Maybe in the dark, we cry out: “Lord, Lord!” thinking He is far away. And He says, “I am here.” Ah, He was with me! That is the Lord.
The boat at the mercy of the storm is the image of the Church, which in every age encounters headwinds, very harsh trials at times: we recall certain long and ferocious persecutions of the last century and even today in certain places. In situations like that, she may be tempted to think that God has abandoned her. But in reality it is precisely in those moments that the witness of faith, the witness of love, the witness of hope shines the most. It is the presence of the Risen Christ in His Church that gives the grace of witness unto martyrdom, from which buds new Christians and fruit of reconciliation and peace for the entire world.
May the intercession of Mary help us to persevere in faith and fraternal love when the darkness and storms of life place our trust in God in crisis.
Pope Francis Homilies - Matthew Chapter 11-15
The Transfiguration of Jesus
Matthew 17: 1-9
Dear brothers and sisters, good afternoon!
On this Sunday, the Gospel of the Transfiguration is proclaimed. Jesus takes Peter, James and John with him on the mountain and is revealed to them in all his beauty as Son of God (cf. Mt 17:1-9).
Let us pause a moment over this scene and ask ourselves: Of what does this beauty consist? What do the disciples see? A special effect? No, that is not it. They see the light of God’s holiness shining on the face and on the clothing of Jesus, the perfect image of the Father. God’s majesty, God’s beauty is revealed. But God is Love. Therefore, the disciples had been beholding with their eyes the beauty and splendour of divine Love incarnate in Christ. They had a foretaste of paradise. What a surprise for the disciples! They had the face of Love before their very eyes for so long without ever being aware of how beautiful it was! Only now do they realize it with such joy, with immense joy.
In reality, through this experience, Jesus is forming them, preparing them for an even more important step. Soon after that, in fact, they would have to recognize the same beauty in him when he would mount the cross and his face would be disfigured. Peter struggles to understand: he would like to stop time, “pause” the scene, stay there and prolong this marvelous experience. But Jesus does not allow it. Indeed, his light cannot be reduced to a “magical moment”! It would thus become something false, artificial, something that would dissolve into the fog of passing sentiment. On the contrary, Christ is the light that orients our journey like the pillar of fire for the people in the wilderness (Ex 13:21). Jesus’ beauty does not alienate his disciples from the reality of life, but gives them the strength to follow him all the way to Jerusalem, all the way to the cross. Christ’s beauty is not alienating. It always brings you forward. It does not make you hide. Go forward!
Brothers and sisters, this Gospel traces a path for us too. It teaches us how important it is to remain with Jesus even when it is not easy to understand everything he says and does for us. In fact, it is by staying with him that we learn to recognize on his face the luminous beauty of love he gives us, even when it bears the marks of the cross. And it is in his school that we learn to see the same beauty on the faces of the people who walk beside us every day – family, friends, colleagues who take care of us in the most varied ways. How many luminous faces, how many smiles, how many wrinkles, how many tears and scars reveal love around us! Let us learn to recognize them and to fill our hearts with them. And then let us set out in order to bring the light we have received to others as well, through concrete acts of love (cf. 1 Jn 3:18), diving into our daily occupations more generously, loving, serving, and forgiving with greater earnestness and willingness. The contemplation of God’s wonders, the contemplation of God’s face, of the Lord’s face, must move us to the service of others.
We can ask ourselves: Do we know how to recognize the light of God’s love in our lives? Do we recognize it with joy and gratitude on the faces of the people who love us? Do we look around us for the signs of this light that fills our hearts and open them to love and service? Or do we prefer the straw fires of idols that alienate us and close us in on ourselves? The great light of the Lord and the false, artificial light of idols. Which do I prefer?
May Mary, who kept the light of her Son in her heart even in the darkness of Calvary, accompany us always on the way of love.
Pope Francis Homilies - Matthew Chapter 16-17
Matthew 17: 1-9
Dear brothers and sisters, good afternoon!
On this Sunday, the Gospel of the Transfiguration is proclaimed. Jesus takes Peter, James and John with him on the mountain and is revealed to them in all his beauty as Son of God (cf. Mt 17:1-9).
Let us pause a moment over this scene and ask ourselves: Of what does this beauty consist? What do the disciples see? A special effect? No, that is not it. They see the light of God’s holiness shining on the face and on the clothing of Jesus, the perfect image of the Father. God’s majesty, God’s beauty is revealed. But God is Love. Therefore, the disciples had been beholding with their eyes the beauty and splendour of divine Love incarnate in Christ. They had a foretaste of paradise. What a surprise for the disciples! They had the face of Love before their very eyes for so long without ever being aware of how beautiful it was! Only now do they realize it with such joy, with immense joy.
In reality, through this experience, Jesus is forming them, preparing them for an even more important step. Soon after that, in fact, they would have to recognize the same beauty in him when he would mount the cross and his face would be disfigured. Peter struggles to understand: he would like to stop time, “pause” the scene, stay there and prolong this marvelous experience. But Jesus does not allow it. Indeed, his light cannot be reduced to a “magical moment”! It would thus become something false, artificial, something that would dissolve into the fog of passing sentiment. On the contrary, Christ is the light that orients our journey like the pillar of fire for the people in the wilderness (Ex 13:21). Jesus’ beauty does not alienate his disciples from the reality of life, but gives them the strength to follow him all the way to Jerusalem, all the way to the cross. Christ’s beauty is not alienating. It always brings you forward. It does not make you hide. Go forward!
Brothers and sisters, this Gospel traces a path for us too. It teaches us how important it is to remain with Jesus even when it is not easy to understand everything he says and does for us. In fact, it is by staying with him that we learn to recognize on his face the luminous beauty of love he gives us, even when it bears the marks of the cross. And it is in his school that we learn to see the same beauty on the faces of the people who walk beside us every day – family, friends, colleagues who take care of us in the most varied ways. How many luminous faces, how many smiles, how many wrinkles, how many tears and scars reveal love around us! Let us learn to recognize them and to fill our hearts with them. And then let us set out in order to bring the light we have received to others as well, through concrete acts of love (cf. 1 Jn 3:18), diving into our daily occupations more generously, loving, serving, and forgiving with greater earnestness and willingness. The contemplation of God’s wonders, the contemplation of God’s face, of the Lord’s face, must move us to the service of others.
We can ask ourselves: Do we know how to recognize the light of God’s love in our lives? Do we recognize it with joy and gratitude on the faces of the people who love us? Do we look around us for the signs of this light that fills our hearts and open them to love and service? Or do we prefer the straw fires of idols that alienate us and close us in on ourselves? The great light of the Lord and the false, artificial light of idols. Which do I prefer?
May Mary, who kept the light of her Son in her heart even in the darkness of Calvary, accompany us always on the way of love.
Pope Francis Homilies - Matthew Chapter 16-17
16th Sunday Year A
Matthew 13: 24-43
Dear Brothers and Sisters, good day!
In today’s Gospel (cf Mt 13:24-43) we once again encounter Jesus who is intent on speaking to the crowd in parables about the Kingdom of Heaven. I will reflect only on the first one, that of the weeds, through which Jesus helps us understand God’s patience, opening our hearts to hope.
Jesus narrates that, in the field in which good seed was sown, weeds sprout up as well. This term sums up all the toxic vegetation that infests the soil. Among us, we can say that even today the soil has been devastated by so many herbicides and pesticides that, in the end, cause harm both to the weeds, to the earth, and to our health. This is in parentheses. The servants then go to the master to know where the weeds come from. He responds: “An enemy has done this!” (v. 28). Because we sowed good seed! An enemy, someone who is in competition, came to do this. They [the servants] want to go right away to pull them up, the weeds that are growing. Instead, the master says no, because that would risk pulling the vegetation – the weeds – up together with the wheat. It is necessary to wait for harvest time: only then, will the weeds be separated and burned. This is also a common-sense story.
A way of looking at history can be read in this parable. Alongside God – the master of the field – who only and always sows good seed, there is an adversary, who sows weeds to impede the wheat’s growth. The master acts in the open, in broad daylight, and his goal is a good harvest. Instead, the other, the adversary, takes advantage of the darkness of night and works out of envy and hostility to ruin everything. The adversary has a name – the adversary that Jesus refers to has a name: it is the devil, God’s quintessential opponent. The devil’s intention is to hinder the work of salvation, to stonewall the Kingdom of God through wicked workers, sowers of scandal. In fact, the good seed and the weeds do not represent good and bad in the abstract, no; but we human beings, who can follow God or the devil. Many times we have heard that a peaceful family begins to be at war, or envious... a neighbourhood that was peaceful, then nasty things begin to happen... And we are used to saying: “Eh, someone went and sowed weeds there”, or “that person in the family sowed weeds by gossiping”. Destruction always happens by sowing evil. It is always the devil who does this or our own temptations: when we fall into the temptation to gossip to destroy others.
The servants’ intention is to eliminate evil immediately, that is, evil people. But the master is wiser, he sees farther. They must learn to wait because enduring persecution and hostility is part of the Christian vocation. Certainly, evil must be rejected, but those who do evil are people with whom it is necessary to be patient. This does not mean that type of hypocritical tolerance that hides ambiguity; but rather, justice tempered by mercy. If Jesus came to seek sinners more than the righteous, to cure the sick first before the healthy (cf Mt 9:12-13), so must the actions of His disciples be focused not on suppressing the wicked, but on saving them. Patience lies here.
Today’s Gospel presents two ways of acting and of living history: on the one hand, the master’s vision who sees far; on the other, the vision of the servants who just see the problem. What the servants care about is a field without weeds; the master cares about good wheat. The Lord invites us to adopt His own vision, one that is focused on good wheat, that knows how to protect it even amidst the weeds. Those who are always hunting for the limitations and defects of others do not collaborate well with God, but, rather, those who know how to recognise the good that silently grows in the field of the Church and history, cultivating it until it becomes mature. And then, it will be God, and He alone, who will reward the good and punish the wicked.
May the Virgin Mary help us to understand and imitate God’s patience, who wants none of His children to be lost, whom He loves with the love of a Father.
Pope Francis Homilies - Matthew Chapter 11-15
Matthew 13: 24-43
Dear Brothers and Sisters, good day!
In today’s Gospel (cf Mt 13:24-43) we once again encounter Jesus who is intent on speaking to the crowd in parables about the Kingdom of Heaven. I will reflect only on the first one, that of the weeds, through which Jesus helps us understand God’s patience, opening our hearts to hope.
Jesus narrates that, in the field in which good seed was sown, weeds sprout up as well. This term sums up all the toxic vegetation that infests the soil. Among us, we can say that even today the soil has been devastated by so many herbicides and pesticides that, in the end, cause harm both to the weeds, to the earth, and to our health. This is in parentheses. The servants then go to the master to know where the weeds come from. He responds: “An enemy has done this!” (v. 28). Because we sowed good seed! An enemy, someone who is in competition, came to do this. They [the servants] want to go right away to pull them up, the weeds that are growing. Instead, the master says no, because that would risk pulling the vegetation – the weeds – up together with the wheat. It is necessary to wait for harvest time: only then, will the weeds be separated and burned. This is also a common-sense story.
A way of looking at history can be read in this parable. Alongside God – the master of the field – who only and always sows good seed, there is an adversary, who sows weeds to impede the wheat’s growth. The master acts in the open, in broad daylight, and his goal is a good harvest. Instead, the other, the adversary, takes advantage of the darkness of night and works out of envy and hostility to ruin everything. The adversary has a name – the adversary that Jesus refers to has a name: it is the devil, God’s quintessential opponent. The devil’s intention is to hinder the work of salvation, to stonewall the Kingdom of God through wicked workers, sowers of scandal. In fact, the good seed and the weeds do not represent good and bad in the abstract, no; but we human beings, who can follow God or the devil. Many times we have heard that a peaceful family begins to be at war, or envious... a neighbourhood that was peaceful, then nasty things begin to happen... And we are used to saying: “Eh, someone went and sowed weeds there”, or “that person in the family sowed weeds by gossiping”. Destruction always happens by sowing evil. It is always the devil who does this or our own temptations: when we fall into the temptation to gossip to destroy others.
The servants’ intention is to eliminate evil immediately, that is, evil people. But the master is wiser, he sees farther. They must learn to wait because enduring persecution and hostility is part of the Christian vocation. Certainly, evil must be rejected, but those who do evil are people with whom it is necessary to be patient. This does not mean that type of hypocritical tolerance that hides ambiguity; but rather, justice tempered by mercy. If Jesus came to seek sinners more than the righteous, to cure the sick first before the healthy (cf Mt 9:12-13), so must the actions of His disciples be focused not on suppressing the wicked, but on saving them. Patience lies here.
Today’s Gospel presents two ways of acting and of living history: on the one hand, the master’s vision who sees far; on the other, the vision of the servants who just see the problem. What the servants care about is a field without weeds; the master cares about good wheat. The Lord invites us to adopt His own vision, one that is focused on good wheat, that knows how to protect it even amidst the weeds. Those who are always hunting for the limitations and defects of others do not collaborate well with God, but, rather, those who know how to recognise the good that silently grows in the field of the Church and history, cultivating it until it becomes mature. And then, it will be God, and He alone, who will reward the good and punish the wicked.
May the Virgin Mary help us to understand and imitate God’s patience, who wants none of His children to be lost, whom He loves with the love of a Father.
Pope Francis Homilies - Matthew Chapter 11-15
12th Sunday of Year A
Matthew 10: 26-33
Dear Brothers and Sisters,
Good day!
In this Sunday's Gospel (cf. Mt 10:26-33) the invitation Jesus addresses to His disciples resonates: to have no fear, to be strong and confident in the face of life's challenges, as He forewarns them of the adversities that await them. Today's passage is part of the missionary discourse, with which the Teacher prepares the Apostles for their first experience of proclaiming the Kingdom of God. Jesus persistently exhorts them “not to be afraid”, “do not be afraid”, and Jesus describes three tangible situations that they will find themselves facing.
First and foremost, the first, the hostility of those who would like to stifle the Word of God by sugar-coating it, by watering it down or by silencing those who proclaim it. In this case, Jesus encourages the Apostles to spread the message of salvation that He has entrusted to them. For the moment, He has transmitted it cautiously, somewhat covertly within the small group of the disciples. But they are to utter His Gospel “in the light”, that is, openly; and are to proclaim it “from the housetops” - as Jesus says - that is, publicly.
The second difficulty that Christ's missionaries will encounter is the physical threat against them, that is, direct persecution against them personally, to the point of being killed. Jesus’s prophesy is fulfilled in every age: it is a painful reality, but it attests to the faithfulness of the witnesses. How many Christians are persecuted even today throughout the world! They suffer for the Gospel with love, they are the martyrs of our day. And we can say with certainty that there are more of them than the martyrs of the early times: so many martyrs, merely for the fact of being Christians. Jesus advises these disciples of yesterday and today who suffer persecution: “do not fear those who kill the body but cannot kill the soul” (v. 28). There is no need to be frightened of those who seek to extinguish the evangelizing force with arrogance and violence. Indeed, they can do nothing against the soul, that is, against their union with God: no one can take this away from the disciples, because it is a gift from God. The only fear that a disciple should have is to lose this divine gift, this closeness to and friendship with God, to stop living according to the Gospel, thereby experiencing moral death, which is the effect of sin.
The third type of trial that Jesus indicates the Apostles will find themselves facing is the sensation, which some may feel, that God Himself has abandoned them, remaining distant and silent. Here too, Jesus exhorts them not to fear, because even while experiencing these and other pitfalls, the lives of the disciples rest firmly in the hands of God, who loves us and looks after us. They are like the three temptations: to sugar-coat the Gospel, to water it down; second, persecution; and third, the sensation that God has abandoned us. Even Jesus suffered this trial in the garden of olives and on the cross: “Father, why have you forsaken me?”, says Jesus. At times one feels this spiritual aridness. We must not be afraid of it. The Father takes care of us, because we are greatly valued in His eyes. What is important is the frankness, the courage of our witness, of our witness of faith: “recognizing Jesus before others” and continuing to do good.
May Mary Most Holy, model of trust and abandonment in God in the hour of adversity and danger, help us never to surrender to despair, but rather always to entrust ourselves to Him and to His grace, since the grace of God is always more powerful than evil.
Pope Francis Homilies - Matthew Chapter 6-10
Matthew 10: 26-33
Dear Brothers and Sisters,
Good day!
In this Sunday's Gospel (cf. Mt 10:26-33) the invitation Jesus addresses to His disciples resonates: to have no fear, to be strong and confident in the face of life's challenges, as He forewarns them of the adversities that await them. Today's passage is part of the missionary discourse, with which the Teacher prepares the Apostles for their first experience of proclaiming the Kingdom of God. Jesus persistently exhorts them “not to be afraid”, “do not be afraid”, and Jesus describes three tangible situations that they will find themselves facing.
First and foremost, the first, the hostility of those who would like to stifle the Word of God by sugar-coating it, by watering it down or by silencing those who proclaim it. In this case, Jesus encourages the Apostles to spread the message of salvation that He has entrusted to them. For the moment, He has transmitted it cautiously, somewhat covertly within the small group of the disciples. But they are to utter His Gospel “in the light”, that is, openly; and are to proclaim it “from the housetops” - as Jesus says - that is, publicly.
The second difficulty that Christ's missionaries will encounter is the physical threat against them, that is, direct persecution against them personally, to the point of being killed. Jesus’s prophesy is fulfilled in every age: it is a painful reality, but it attests to the faithfulness of the witnesses. How many Christians are persecuted even today throughout the world! They suffer for the Gospel with love, they are the martyrs of our day. And we can say with certainty that there are more of them than the martyrs of the early times: so many martyrs, merely for the fact of being Christians. Jesus advises these disciples of yesterday and today who suffer persecution: “do not fear those who kill the body but cannot kill the soul” (v. 28). There is no need to be frightened of those who seek to extinguish the evangelizing force with arrogance and violence. Indeed, they can do nothing against the soul, that is, against their union with God: no one can take this away from the disciples, because it is a gift from God. The only fear that a disciple should have is to lose this divine gift, this closeness to and friendship with God, to stop living according to the Gospel, thereby experiencing moral death, which is the effect of sin.
The third type of trial that Jesus indicates the Apostles will find themselves facing is the sensation, which some may feel, that God Himself has abandoned them, remaining distant and silent. Here too, Jesus exhorts them not to fear, because even while experiencing these and other pitfalls, the lives of the disciples rest firmly in the hands of God, who loves us and looks after us. They are like the three temptations: to sugar-coat the Gospel, to water it down; second, persecution; and third, the sensation that God has abandoned us. Even Jesus suffered this trial in the garden of olives and on the cross: “Father, why have you forsaken me?”, says Jesus. At times one feels this spiritual aridness. We must not be afraid of it. The Father takes care of us, because we are greatly valued in His eyes. What is important is the frankness, the courage of our witness, of our witness of faith: “recognizing Jesus before others” and continuing to do good.
May Mary Most Holy, model of trust and abandonment in God in the hour of adversity and danger, help us never to surrender to despair, but rather always to entrust ourselves to Him and to His grace, since the grace of God is always more powerful than evil.
Pope Francis Homilies - Matthew Chapter 6-10
Solemnity of the Body and Blood of Christ - Corpus Christi
Deuteronomy 8: 2,3,14B - 16A, John 6: 51-58, 1 Corinthians 10: 16-17
On this Solemnity of Corpus Domini, the idea of memory comes up again and again. Moses says to the people: “You shall remember all the way which the Lord your God has led you…. Lest… you forget the Lord your God, who fed you in the wilderness with manna” (Dt 8:2, 14, 16). Jesus will tell us: “Do this in memory of me” (1 Cor 11:24). Saint Paul will tell his disciple: “Remember Jesus Christ” (2 Tim 2:8). The “living bread, come down from heaven” (Jn 6:51) is the sacrament of memory, reminding us, in a real and tangible way, of the story of God’s love for us.
Today, to each of us, the word of God says, Remember! Remembrance of the Lord’s deeds guided and strengthened his people’s journey through the desert; remembering all that the Lord has done for us is the foundation of our own personal history of salvation. Remembrance is essential for faith, as water is for a plant. A plant without water cannot stay alive and bear fruit. Nor can faith, unless it drinks deeply of the memory of all that the Lord has done for us. “Remember Jesus Christ”.
Remember. Memory is important, because it allows us to dwell in love, to be mind-ful, never forgetting who it is who loves us and whom we are called to love in return. Yet nowadays, this singular ability that the Lord has given us is considerably weakened. Amid so much frantic activity, many people and events seem to pass in a whirl. We quickly turn the page, looking for novelty while unable to retain memories. Leaving our memories behind and living only for the moment, we risk remaining ever on the surface of things, constantly in flux, without going deeper, without the broader vision that reminds us who we are and where we are going. In this way, our life grows fragmented, and dulled within.
Yet today’s Solemnity reminds us that in our fragmented lives, the Lord comes to meet us with a loving “fragility”, which is the Eucharist. In the Bread of Life, the Lord comes to us, making himself a humble meal that lovingly heals our memory, wounded by life’s frantic pace of life. The Eucharist is the memorial of God’s love. There, “[Christ’s] sufferings are remembered” (II Vespers, antiphon for the Magnificat) and we recall God’s love for us, which gives us strength and support on our journey. This is why the Eucharistic commemoration does us so much good: it is not an abstract, cold and superficial memory, but a living remembrance that comforts us with God’s love. A memory that is both recollection and imitation. The Eucharist is flavoured with Jesus’ words and deeds, the taste of his Passion, the fragrance of his Spirit. When we receive it, our hearts are overcome with the certainty of Jesus’ love. In saying this, I think in particular of you boys and girls, who recently received First Holy Communion, and are here today in great numbers.
The Eucharist gives us a grateful memory, because it makes us see that we are the Father’s children, whom he loves and nourishes. It gives us a free memory, because Jesus’ love and forgiveness heal the wounds of the past, soothe our remembrance of wrongs experienced and inflicted. It gives us a patient memory, because amid all our troubles we know that the Spirit of Jesus remains in us. The Eucharist encourages us: even on the roughest road, we are not alone; the Lord does not forget us and whenever we turn to him, he restores us with his love.
The Eucharist also reminds us that we are not isolated individuals, but one body. As the people in the desert gathered the manna that fell from heaven and shared it in their families (cf. Ex 16), so Jesus, the Bread come down from Heaven, calls us together to receive him and to share him with one another. The Eucharist is not a sacrament “for me”; it is the sacrament of the many, who form one body, God’s holy and faithful people. Saint Paul reminded us of this: “Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:17). The Eucharist is the sacrament of unity. Whoever receives it cannot fail to be a builder of unity, because building unity has become part of his or her “spiritual DNA”. May this Bread of unity heal our ambition to lord it over others, to greedily hoard things for ourselves, to foment discord and criticism. May it awaken in us the joy of living in love, without rivalry, jealousy or mean-spirited gossip.
Now, in experiencing this Eucharist, let us adore and thank the Lord for this greatest of gifts: the living memorial of his love, that makes us one body and leads us to unity.
Pope Francis Homilies - John Chapter 6-8 (google.com)
Deuteronomy 8: 2,3,14B - 16A, John 6: 51-58, 1 Corinthians 10: 16-17
On this Solemnity of Corpus Domini, the idea of memory comes up again and again. Moses says to the people: “You shall remember all the way which the Lord your God has led you…. Lest… you forget the Lord your God, who fed you in the wilderness with manna” (Dt 8:2, 14, 16). Jesus will tell us: “Do this in memory of me” (1 Cor 11:24). Saint Paul will tell his disciple: “Remember Jesus Christ” (2 Tim 2:8). The “living bread, come down from heaven” (Jn 6:51) is the sacrament of memory, reminding us, in a real and tangible way, of the story of God’s love for us.
Today, to each of us, the word of God says, Remember! Remembrance of the Lord’s deeds guided and strengthened his people’s journey through the desert; remembering all that the Lord has done for us is the foundation of our own personal history of salvation. Remembrance is essential for faith, as water is for a plant. A plant without water cannot stay alive and bear fruit. Nor can faith, unless it drinks deeply of the memory of all that the Lord has done for us. “Remember Jesus Christ”.
Remember. Memory is important, because it allows us to dwell in love, to be mind-ful, never forgetting who it is who loves us and whom we are called to love in return. Yet nowadays, this singular ability that the Lord has given us is considerably weakened. Amid so much frantic activity, many people and events seem to pass in a whirl. We quickly turn the page, looking for novelty while unable to retain memories. Leaving our memories behind and living only for the moment, we risk remaining ever on the surface of things, constantly in flux, without going deeper, without the broader vision that reminds us who we are and where we are going. In this way, our life grows fragmented, and dulled within.
Yet today’s Solemnity reminds us that in our fragmented lives, the Lord comes to meet us with a loving “fragility”, which is the Eucharist. In the Bread of Life, the Lord comes to us, making himself a humble meal that lovingly heals our memory, wounded by life’s frantic pace of life. The Eucharist is the memorial of God’s love. There, “[Christ’s] sufferings are remembered” (II Vespers, antiphon for the Magnificat) and we recall God’s love for us, which gives us strength and support on our journey. This is why the Eucharistic commemoration does us so much good: it is not an abstract, cold and superficial memory, but a living remembrance that comforts us with God’s love. A memory that is both recollection and imitation. The Eucharist is flavoured with Jesus’ words and deeds, the taste of his Passion, the fragrance of his Spirit. When we receive it, our hearts are overcome with the certainty of Jesus’ love. In saying this, I think in particular of you boys and girls, who recently received First Holy Communion, and are here today in great numbers.
The Eucharist gives us a grateful memory, because it makes us see that we are the Father’s children, whom he loves and nourishes. It gives us a free memory, because Jesus’ love and forgiveness heal the wounds of the past, soothe our remembrance of wrongs experienced and inflicted. It gives us a patient memory, because amid all our troubles we know that the Spirit of Jesus remains in us. The Eucharist encourages us: even on the roughest road, we are not alone; the Lord does not forget us and whenever we turn to him, he restores us with his love.
The Eucharist also reminds us that we are not isolated individuals, but one body. As the people in the desert gathered the manna that fell from heaven and shared it in their families (cf. Ex 16), so Jesus, the Bread come down from Heaven, calls us together to receive him and to share him with one another. The Eucharist is not a sacrament “for me”; it is the sacrament of the many, who form one body, God’s holy and faithful people. Saint Paul reminded us of this: “Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:17). The Eucharist is the sacrament of unity. Whoever receives it cannot fail to be a builder of unity, because building unity has become part of his or her “spiritual DNA”. May this Bread of unity heal our ambition to lord it over others, to greedily hoard things for ourselves, to foment discord and criticism. May it awaken in us the joy of living in love, without rivalry, jealousy or mean-spirited gossip.
Now, in experiencing this Eucharist, let us adore and thank the Lord for this greatest of gifts: the living memorial of his love, that makes us one body and leads us to unity.
Pope Francis Homilies - John Chapter 6-8 (google.com)
Feast of the Most Holy Trinity Year A
John 3: 16-18
Dear brothers and sisters, good day!
Today’s Gospel (see Jn 3: 16-18), on the Feast of the Most Holy Trinity, demonstrates - with the apostle John’s succinct language - the mystery of God’s love for the world, His creation. In the brief dialogue with Nicodemus, Jesus presents Himself as He who brings to fulfilment the Father’s plan of salvation for the world. He affirms: “For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life” (v. 16). These words are to indicate that the action of the three divine Persons - Father, Son and Holy Spirit - is all a single plan of love that saves humanity and the world. It is a plan of salvation: for us.
The world God created was good, beautiful, but after sin, the world is marked by evil and corruption, and we men and women are sinners; therefore, God could intervene to judge the world, to destroy evil and castigate sinners. Instead, He loves the world, despite its sins; God loves every one of us even when we make mistakes and distance ourselves from Him. God the Father loves the world so much that, to save it, He gives what is most precious to Him: His only-begotten Son, who gives His life for humanity, rises again, returns to the Father and together with Him sends the Holy Spirit. The Trinity is therefore Love, all in the service of the world, which He wishes to save and recreate. And today, thinking of God, the Father, the Son and the Holy Spirit, we think of God’s love! And it would be beautiful if we felt that we were loved: “God loves me!”. This is today’s sentiment.
When Jesus affirms that the Father has given His only-begotten Son, we spontaneously think of Abraham and his offering of his son Isaac, about whom the Book of Genesis speaks (cf. 22: 1-14): this is the “measure without measure” of God's love. And let us also think of how God reveals Himself to Moses: full of tenderness, merciful, compassionate, slow to anger and full of grace and fidelity. This is what the Book of Exodus tells us. The encounter with this God encouraged Moses, who, as the book of Exodus tells us, was not afraid to stand between the people and the Lord, saying to Him: “Although this is a stiff-necked people, forgive our wickedness and our sin, and take us as your inheritance” (34: 9). And this is what God did, by sending His Son. We are children in the Son with the strength of the Holy Spirit. We are God’s legacy.
Dear brothers and sisters, today’s feast day invites us to let ourselves once again be fascinated by the beauty of God; beauty, goodness and inexhaustible truth. But also beauty, goodness and humble truth, close, who became flesh in order to enter into our life, into our history, into my history, into the history of each one of us, so that every man and woman may encounter it and have eternal life. And this is faith. This is faith: to welcome God-as-Love. To welcome God-as-Love who gives Himself in Christ, who moves us in the Holy Spirit; to let ourselves be encountered by Him and to trust in Him. This is Christian life. Love, to encounter God, to search for God, and He seeks us first. He encounters us first.
May the Virgin Mary, dwelling-place of the Trinity, help us to welcome with an open heart the love of God, which fills us with joy and gives meaning to our journey in this world, always guiding us towards our destination, which is Heaven.
Pope Francis Homilies - John (google.com)
John 3: 16-18
Dear brothers and sisters, good day!
Today’s Gospel (see Jn 3: 16-18), on the Feast of the Most Holy Trinity, demonstrates - with the apostle John’s succinct language - the mystery of God’s love for the world, His creation. In the brief dialogue with Nicodemus, Jesus presents Himself as He who brings to fulfilment the Father’s plan of salvation for the world. He affirms: “For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life” (v. 16). These words are to indicate that the action of the three divine Persons - Father, Son and Holy Spirit - is all a single plan of love that saves humanity and the world. It is a plan of salvation: for us.
The world God created was good, beautiful, but after sin, the world is marked by evil and corruption, and we men and women are sinners; therefore, God could intervene to judge the world, to destroy evil and castigate sinners. Instead, He loves the world, despite its sins; God loves every one of us even when we make mistakes and distance ourselves from Him. God the Father loves the world so much that, to save it, He gives what is most precious to Him: His only-begotten Son, who gives His life for humanity, rises again, returns to the Father and together with Him sends the Holy Spirit. The Trinity is therefore Love, all in the service of the world, which He wishes to save and recreate. And today, thinking of God, the Father, the Son and the Holy Spirit, we think of God’s love! And it would be beautiful if we felt that we were loved: “God loves me!”. This is today’s sentiment.
When Jesus affirms that the Father has given His only-begotten Son, we spontaneously think of Abraham and his offering of his son Isaac, about whom the Book of Genesis speaks (cf. 22: 1-14): this is the “measure without measure” of God's love. And let us also think of how God reveals Himself to Moses: full of tenderness, merciful, compassionate, slow to anger and full of grace and fidelity. This is what the Book of Exodus tells us. The encounter with this God encouraged Moses, who, as the book of Exodus tells us, was not afraid to stand between the people and the Lord, saying to Him: “Although this is a stiff-necked people, forgive our wickedness and our sin, and take us as your inheritance” (34: 9). And this is what God did, by sending His Son. We are children in the Son with the strength of the Holy Spirit. We are God’s legacy.
Dear brothers and sisters, today’s feast day invites us to let ourselves once again be fascinated by the beauty of God; beauty, goodness and inexhaustible truth. But also beauty, goodness and humble truth, close, who became flesh in order to enter into our life, into our history, into my history, into the history of each one of us, so that every man and woman may encounter it and have eternal life. And this is faith. This is faith: to welcome God-as-Love. To welcome God-as-Love who gives Himself in Christ, who moves us in the Holy Spirit; to let ourselves be encountered by Him and to trust in Him. This is Christian life. Love, to encounter God, to search for God, and He seeks us first. He encounters us first.
May the Virgin Mary, dwelling-place of the Trinity, help us to welcome with an open heart the love of God, which fills us with joy and gives meaning to our journey in this world, always guiding us towards our destination, which is Heaven.
Pope Francis Homilies - John (google.com)
Solemnity of Pentecost Year A
John 20: 19-23
Dear brothers and sisters, good morning!
Today we celebrate the great feast of Pentecost, in memory of the outpouring of the Holy Spirit on the first Christian Community. Today's Gospel (John 20: 19-23) takes us back to Easter evening and shows us the risen Jesus appearing in the Upper Room, where the disciples have taken refuge. They were afraid. "He stood in their midst and said to them, "Peace be with you!" (see 19). These first words spoken by the Risen One: "Peace be with you" are to be considered more than a greeting: they express forgiveness, the forgiveness granted to the disciples who, to tell the truth, had abandoned him. They are words of reconciliation and forgiveness. And we too, when we wish peace to others, are giving forgiveness and also asking for forgiveness. Jesus offers his peace precisely to these disciples who are afraid, who find it difficult to believe what they have seen, that is, the empty tomb, and underestimate the testimony of Mary of Magdala and the other women. Jesus forgives, always forgives, and offers his peace to his friends. Don't forget: Jesus never tires of forgiving. We are the ones who get tired of asking for forgiveness.
By forgiving and gathering the disciples around them, Jesus makes them a Church, his Church, which is a reconciled and mission-ready community. Reconciled and ready for the mission. When a community is not reconciled, it is not ready for mission: it is ready to discuss within itself, it is ready for internal discussions. The encounter with the risen Lord turns the lives of the Apostles upside down and turns them into courageous witnesses. In fact, immediately afterwards he says, "As the Father has sent me, so I send you" (v. 21). These words make it clear that the Apostles are sent to prolong the same mission that the Father has entrusted to Jesus. "I send you": it is not time to be locked up, nor to regret: to regret the "good times", those times passed with the Master. The joy of the resurrection is great, but it is an expansive joy, which should not be kept for itself, it is to give it. On the Sundays of the Easter Season we first heard this same episode, then the meeting with the disciples of Emmaus, then the good Shepherd, the farewell speeches and the promise of the Holy Spirit: all this is guided towards strengthening the faith of the disciples – and also ours – with a view to mission.
And in order to inspire mission, Jesus gives the Apostles his Spirit. The Gospel says, "He breathed on them and said, "Receive the Holy Spirit." (: 22) The Holy Spirit is fire that burns away sins and creates new men and women; he is the fire of love with which the disciples can set the world on fire, that love of tenderness that prefers the little ones, the poor, the excluded. In the sacraments of Baptism and Confirmation, we have received the Holy Spirit with his gifts: wisdom, intellect, counsel, strength, knowledge, piety, fear of God. This last gift – the fear of the Lord – is precisely the opposite of the fear that previously paralyzed the disciples: it is the love for the Lord, it is the certainty of his mercy and goodness, it is the confidence to be able to move in the direction indicated by him, without ever lacking his presence and support.
The feast of Pentecost renews the awareness that within us dwells the life-giving presence of the Holy Spirit. He also gives us the courage to go out of the protective walls of our "Upper Rooms", our groups, without getting used to a quiet life or closing ourselves up in sterile habits. Let us now raise our thoughts to Mary. She was there, with the Apostles, when the Holy Spirit came, the protagonist of the first Community of the wonderful experience of Pentecost, and let us pray that she may obtain for the Church an ardent missionary spirit.
Pope Francis Homilies - John Chapter 16-21 (google.com)
John 20: 19-23
Dear brothers and sisters, good morning!
Today we celebrate the great feast of Pentecost, in memory of the outpouring of the Holy Spirit on the first Christian Community. Today's Gospel (John 20: 19-23) takes us back to Easter evening and shows us the risen Jesus appearing in the Upper Room, where the disciples have taken refuge. They were afraid. "He stood in their midst and said to them, "Peace be with you!" (see 19). These first words spoken by the Risen One: "Peace be with you" are to be considered more than a greeting: they express forgiveness, the forgiveness granted to the disciples who, to tell the truth, had abandoned him. They are words of reconciliation and forgiveness. And we too, when we wish peace to others, are giving forgiveness and also asking for forgiveness. Jesus offers his peace precisely to these disciples who are afraid, who find it difficult to believe what they have seen, that is, the empty tomb, and underestimate the testimony of Mary of Magdala and the other women. Jesus forgives, always forgives, and offers his peace to his friends. Don't forget: Jesus never tires of forgiving. We are the ones who get tired of asking for forgiveness.
By forgiving and gathering the disciples around them, Jesus makes them a Church, his Church, which is a reconciled and mission-ready community. Reconciled and ready for the mission. When a community is not reconciled, it is not ready for mission: it is ready to discuss within itself, it is ready for internal discussions. The encounter with the risen Lord turns the lives of the Apostles upside down and turns them into courageous witnesses. In fact, immediately afterwards he says, "As the Father has sent me, so I send you" (v. 21). These words make it clear that the Apostles are sent to prolong the same mission that the Father has entrusted to Jesus. "I send you": it is not time to be locked up, nor to regret: to regret the "good times", those times passed with the Master. The joy of the resurrection is great, but it is an expansive joy, which should not be kept for itself, it is to give it. On the Sundays of the Easter Season we first heard this same episode, then the meeting with the disciples of Emmaus, then the good Shepherd, the farewell speeches and the promise of the Holy Spirit: all this is guided towards strengthening the faith of the disciples – and also ours – with a view to mission.
And in order to inspire mission, Jesus gives the Apostles his Spirit. The Gospel says, "He breathed on them and said, "Receive the Holy Spirit." (: 22) The Holy Spirit is fire that burns away sins and creates new men and women; he is the fire of love with which the disciples can set the world on fire, that love of tenderness that prefers the little ones, the poor, the excluded. In the sacraments of Baptism and Confirmation, we have received the Holy Spirit with his gifts: wisdom, intellect, counsel, strength, knowledge, piety, fear of God. This last gift – the fear of the Lord – is precisely the opposite of the fear that previously paralyzed the disciples: it is the love for the Lord, it is the certainty of his mercy and goodness, it is the confidence to be able to move in the direction indicated by him, without ever lacking his presence and support.
The feast of Pentecost renews the awareness that within us dwells the life-giving presence of the Holy Spirit. He also gives us the courage to go out of the protective walls of our "Upper Rooms", our groups, without getting used to a quiet life or closing ourselves up in sterile habits. Let us now raise our thoughts to Mary. She was there, with the Apostles, when the Holy Spirit came, the protagonist of the first Community of the wonderful experience of Pentecost, and let us pray that she may obtain for the Church an ardent missionary spirit.
Pope Francis Homilies - John Chapter 16-21 (google.com)
Solemnity of the Lord's Ascension Year A
Matthew 28: 16-20
Dear brothers and sisters, good morning!
Today, in Italy and in other countries, we celebrate the solemnity of the Lord's Ascension. The passage of the Gospel ( Mt 28: 16-20) shows us the Apostles who gather in Galilee, "on the mountain that Jesus had told them to go to" (v. 16). Here on the mountain the final meeting of the Risen Lord with his followers takes place. The "mountain" has a strong symbolic, evocative meaning. On a mountain Jesus proclaimed the Beatitudes (cf. Mt 5,1-12); on the mountains he would retreat to pray (cf. Mt 14.23); there he welcomed the crowds and healed the sick (cf. Mt 15.29). But this time, on the mountain, he is no longer the Master who acts and teaches, but he is the Risen One who asks the disciples to act and to proclaim, entrusting them with the mandate to continue his work.
He invests them with the mission to all the people. He says, "Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I have commanded you" (28: 19-20). The contents of the mission entrusted to the Apostles are these: to proclaim, baptize, and to teach how to walk the path laid down by the Master, that is the living Gospel. This message of salvation implies first of all the duty of witness - without witness one cannot proclaim - to which we, today's disciples, are also called to explain the reason for our faith. Faced with such a demanding task, and thinking of our weaknesses, we feel inadequate, as the Apostles themselves surely felt. But we should not be discouraged, remembering the words Jesus addressed to them before ascending to Heaven: "I am with you always until the end of the age" (see 20).
This promise ensures the constant and consoling presence of Jesus among us. But how is this presence be realized? Through his Spirit, which leads the Church to walk through history as a companion of every person. That Spirit, sent by Christ and the Father, works the remission of sins and sanctifies all those who are repentant and open themselves with confidence to his gift. With the promise to remain with us until the end of time, Jesus inaugurates the style of his presence in the world as the Risen One. Jesus is present in the world but in another style, the style of the Risen One, that is, a presence that is revealed in the Word, in the Sacraments, in the constant and inner action of the Holy Spirit. The feast of Ascension tells us that Jesus, although having ascended to Heaven to dwell gloriously at the right of the Father, is still and is always among us: this is the source of our strength, our perseverance and our joy, precisely from the presence of Jesus among us with the strength of the Holy Spirit.
May the Virgin Mary accompany our journey with her maternal protection: from her may we learn the gentleness and courage to be witnesses in the world of the Risen Lord.
Pope Francis Homilies - Matthew Chapter 26-28
Matthew 28: 16-20
Dear brothers and sisters, good morning!
Today, in Italy and in other countries, we celebrate the solemnity of the Lord's Ascension. The passage of the Gospel ( Mt 28: 16-20) shows us the Apostles who gather in Galilee, "on the mountain that Jesus had told them to go to" (v. 16). Here on the mountain the final meeting of the Risen Lord with his followers takes place. The "mountain" has a strong symbolic, evocative meaning. On a mountain Jesus proclaimed the Beatitudes (cf. Mt 5,1-12); on the mountains he would retreat to pray (cf. Mt 14.23); there he welcomed the crowds and healed the sick (cf. Mt 15.29). But this time, on the mountain, he is no longer the Master who acts and teaches, but he is the Risen One who asks the disciples to act and to proclaim, entrusting them with the mandate to continue his work.
He invests them with the mission to all the people. He says, "Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I have commanded you" (28: 19-20). The contents of the mission entrusted to the Apostles are these: to proclaim, baptize, and to teach how to walk the path laid down by the Master, that is the living Gospel. This message of salvation implies first of all the duty of witness - without witness one cannot proclaim - to which we, today's disciples, are also called to explain the reason for our faith. Faced with such a demanding task, and thinking of our weaknesses, we feel inadequate, as the Apostles themselves surely felt. But we should not be discouraged, remembering the words Jesus addressed to them before ascending to Heaven: "I am with you always until the end of the age" (see 20).
This promise ensures the constant and consoling presence of Jesus among us. But how is this presence be realized? Through his Spirit, which leads the Church to walk through history as a companion of every person. That Spirit, sent by Christ and the Father, works the remission of sins and sanctifies all those who are repentant and open themselves with confidence to his gift. With the promise to remain with us until the end of time, Jesus inaugurates the style of his presence in the world as the Risen One. Jesus is present in the world but in another style, the style of the Risen One, that is, a presence that is revealed in the Word, in the Sacraments, in the constant and inner action of the Holy Spirit. The feast of Ascension tells us that Jesus, although having ascended to Heaven to dwell gloriously at the right of the Father, is still and is always among us: this is the source of our strength, our perseverance and our joy, precisely from the presence of Jesus among us with the strength of the Holy Spirit.
May the Virgin Mary accompany our journey with her maternal protection: from her may we learn the gentleness and courage to be witnesses in the world of the Risen Lord.
Pope Francis Homilies - Matthew Chapter 26-28
Sixth Sunday of Easter - Year A
John 14: 15-21
Dear brothers and sisters, good morning!
This Sunday's Gospel passage (John 14: 15-21) presents two messages: the observance of the commandments and the promise of the Holy Spirit.
Jesus links love for him to the observance of the commandments, and he insists on this in his farewell address: "If you love me, you will keep my commandments" (v. 15); "Whoever has my commandments and observes them, is the one who loves me." (14: 21) Jesus asks us to love him, but he explains: this love does not end in a desire for him, or in a feeling, no, it demands the willingness to follow his path, that is, the will of the Father. And this is summarised in the commandment of reciprocal love – the first love – given by Jesus himself: "Love one another, as I have loved you" (John 13: 34). He did not say, "Love me, as I have loved you," but "love one another as I have loved you." He loves us without asking us to do the same in return. Jesus love is gratuitous , he never asks us for love in return. And he wants his gratuitous love to become the concrete form of life among us: this is his will.
To help the disciples walk this path, Jesus promises that he will pray to the Father to send "another Paraclete" (v. 16), that is, a consoler, a defender who will take his place and give them the intelligence to listen and the courage to observe his words. This is the Holy Spirit, who is the Gift of God's Love that descends into the heart of the Christian. After Jesus died and rose again, his love is given to those who believe in him and are baptized in the name of the Father and the Son and the Holy Spirit. The Spirit himself guides them, enlightens them, strengthens them, so that everyone can walk in life, even through adversity and difficulty, in joys and sorrows, remaining in Jesus' path. This is possible precisely by remaining docile to the Holy Spirit, so that, through His presence at work in us, He can not only console but transform hearts, opening them to truth and love.
Faced with the experience of error and sin – which we all do – the Holy Spirit helps us not to succumb and enables us to grasp and live fully the meaning of Jesus' words: "If you love me, you will keep my commandments" (v. 15). The commandments are not given to us as a kind of mirror, in which to see the reflection of our miseries, our inconsistencies. No, it's not like that. The Word of God is given to us as a Word of life, which transforms the heart, which renews, which does not judge to condemn, but heals and has forgiveness as its end. God's mercy is like this. A Word that is light for our steps. And all this is the work of the Holy Spirit! He is the Gift of God, he is God himself, who helps us to be free people, people who want and know how to love, people who have understood that life is a mission to proclaim the wonders that the Lord accomplishes in those who trust Him.
May the Virgin Mary, a model of the Church who knows how to listen to the Word of God and welcome the gift of the Holy Spirit, help us to live the Gospel with joy, knowing that we are sustained by the Spirit, a divine fire who warms our hearts and illuminates our steps.
Pope Francis Homilies - John Chapter 12-15 (google.com)
John 14: 15-21
Dear brothers and sisters, good morning!
This Sunday's Gospel passage (John 14: 15-21) presents two messages: the observance of the commandments and the promise of the Holy Spirit.
Jesus links love for him to the observance of the commandments, and he insists on this in his farewell address: "If you love me, you will keep my commandments" (v. 15); "Whoever has my commandments and observes them, is the one who loves me." (14: 21) Jesus asks us to love him, but he explains: this love does not end in a desire for him, or in a feeling, no, it demands the willingness to follow his path, that is, the will of the Father. And this is summarised in the commandment of reciprocal love – the first love – given by Jesus himself: "Love one another, as I have loved you" (John 13: 34). He did not say, "Love me, as I have loved you," but "love one another as I have loved you." He loves us without asking us to do the same in return. Jesus love is gratuitous , he never asks us for love in return. And he wants his gratuitous love to become the concrete form of life among us: this is his will.
To help the disciples walk this path, Jesus promises that he will pray to the Father to send "another Paraclete" (v. 16), that is, a consoler, a defender who will take his place and give them the intelligence to listen and the courage to observe his words. This is the Holy Spirit, who is the Gift of God's Love that descends into the heart of the Christian. After Jesus died and rose again, his love is given to those who believe in him and are baptized in the name of the Father and the Son and the Holy Spirit. The Spirit himself guides them, enlightens them, strengthens them, so that everyone can walk in life, even through adversity and difficulty, in joys and sorrows, remaining in Jesus' path. This is possible precisely by remaining docile to the Holy Spirit, so that, through His presence at work in us, He can not only console but transform hearts, opening them to truth and love.
Faced with the experience of error and sin – which we all do – the Holy Spirit helps us not to succumb and enables us to grasp and live fully the meaning of Jesus' words: "If you love me, you will keep my commandments" (v. 15). The commandments are not given to us as a kind of mirror, in which to see the reflection of our miseries, our inconsistencies. No, it's not like that. The Word of God is given to us as a Word of life, which transforms the heart, which renews, which does not judge to condemn, but heals and has forgiveness as its end. God's mercy is like this. A Word that is light for our steps. And all this is the work of the Holy Spirit! He is the Gift of God, he is God himself, who helps us to be free people, people who want and know how to love, people who have understood that life is a mission to proclaim the wonders that the Lord accomplishes in those who trust Him.
May the Virgin Mary, a model of the Church who knows how to listen to the Word of God and welcome the gift of the Holy Spirit, help us to live the Gospel with joy, knowing that we are sustained by the Spirit, a divine fire who warms our hearts and illuminates our steps.
Pope Francis Homilies - John Chapter 12-15 (google.com)
Fifth Sunday of Easter - Year A
John 14: 1-12
Dear brothers and sisters, good morning!
In today's Gospel passage (John 14:1-12) we hear the beginning of Jesus' so-called "farewell discourse." These are the words he addressed to the disciples at the end of the last Supper, just before facing the Passion. In such a dramatic moment Jesus began by saying, "Do not let your hearts be troubled." He says it to us, too, in the dramas of life. But how can we make sure that our hearts are not troubled? Because our hearts do become troubled.
The Lord points out two remedies to being troubled. The first is, "Believe in me" (14: 1). It would seem to be rather theoretical, or abstract advice. Instead Jesus wants to tell us something specific. He knows that, in life, the worst anxiety, anguish, comes from the feeling of not being able to cope, from feeling alone and without points of reference when faced with events. This anguish, in which difficulties are added to difficulties, cannot be overcome alone. We need Jesus' help, and that is why Jesus asks us to have faith in him, that is, not to rely on ourselves, but on him. Because liberation from being troubled requires trust. Relying on Jesus, taking the leap. And this is the freedom from being troubled. And Jesus has risen and is alive precisely to be always by our side. So we can say to him, "Jesus, I believe that you have risen and that you are by my side. I believe that you are listening to me. I bring you what upsets me, my troubles: I have faith in you and I entrust myself to you."
Then there is a second remedy to being troubled, which Jesus expresses with these words: "In my Father's house there are many rooms. I'm going to prepare a place for you" (14: 2). This is what Jesus did for us: he reserved us a place in Heaven. He took our humanity upon himself to take it beyond death, to a new place, to Heaven, so that where he is, we might also be there. It is the certainty that consoles us: there is a reserved place for everyone. There's a place for me, too. Each of us can say: there is a place for me. We do not live aimlessly and without destination. We are expected, we are precious. God is in love with us, we are his children. And for us he has prepared the most worthy and beautiful place: Paradise. Let us not forget this: the dwelling place that awaits us is Paradise. Here we are passing through. We are made for Heaven, for eternal life, to live forever. Forever: it's something we can't even imagine now. But it is even more beautiful to think that this forever will be entirely in joy, in full communion with God and with others, without more tears, without resentments, without divisions and troubles.
But how to reach Heaven? What's the way? This is the decisive sentence of Jesus. Today he says: "I am the way" (14: 6). To ascend to Heaven the way is Jesus: it is to have a living relationship with him, it is to imitate him in love, it is to follow his steps. And I, a Christian, you, a Christian, each of us Christians, can ask ourselves: "What path do I follow?" There are ways that do not lead to Heaven: the ways of worldliness, the ways of self-assertion, the ways of selfish power. And there is the way of Jesus, the way of humble love, of prayer, of meekness, of trust, of service to others. It is not the way that puts me at the centre, it is the way of Jesus being the centre of my life. It is to go ahead every day asking him: "Jesus, what do you think of my choice? What would you do in this situation, with these people?" It will do us good to ask Jesus, who is the way, for the directions to Heaven. May Our Lady, Queen of Heaven, help us to follow Jesus, who opened Heaven for us.
Pope Francis Homilies - John Chapter 12-15 (google.com)
John 14: 1-12
Dear brothers and sisters, good morning!
In today's Gospel passage (John 14:1-12) we hear the beginning of Jesus' so-called "farewell discourse." These are the words he addressed to the disciples at the end of the last Supper, just before facing the Passion. In such a dramatic moment Jesus began by saying, "Do not let your hearts be troubled." He says it to us, too, in the dramas of life. But how can we make sure that our hearts are not troubled? Because our hearts do become troubled.
The Lord points out two remedies to being troubled. The first is, "Believe in me" (14: 1). It would seem to be rather theoretical, or abstract advice. Instead Jesus wants to tell us something specific. He knows that, in life, the worst anxiety, anguish, comes from the feeling of not being able to cope, from feeling alone and without points of reference when faced with events. This anguish, in which difficulties are added to difficulties, cannot be overcome alone. We need Jesus' help, and that is why Jesus asks us to have faith in him, that is, not to rely on ourselves, but on him. Because liberation from being troubled requires trust. Relying on Jesus, taking the leap. And this is the freedom from being troubled. And Jesus has risen and is alive precisely to be always by our side. So we can say to him, "Jesus, I believe that you have risen and that you are by my side. I believe that you are listening to me. I bring you what upsets me, my troubles: I have faith in you and I entrust myself to you."
Then there is a second remedy to being troubled, which Jesus expresses with these words: "In my Father's house there are many rooms. I'm going to prepare a place for you" (14: 2). This is what Jesus did for us: he reserved us a place in Heaven. He took our humanity upon himself to take it beyond death, to a new place, to Heaven, so that where he is, we might also be there. It is the certainty that consoles us: there is a reserved place for everyone. There's a place for me, too. Each of us can say: there is a place for me. We do not live aimlessly and without destination. We are expected, we are precious. God is in love with us, we are his children. And for us he has prepared the most worthy and beautiful place: Paradise. Let us not forget this: the dwelling place that awaits us is Paradise. Here we are passing through. We are made for Heaven, for eternal life, to live forever. Forever: it's something we can't even imagine now. But it is even more beautiful to think that this forever will be entirely in joy, in full communion with God and with others, without more tears, without resentments, without divisions and troubles.
But how to reach Heaven? What's the way? This is the decisive sentence of Jesus. Today he says: "I am the way" (14: 6). To ascend to Heaven the way is Jesus: it is to have a living relationship with him, it is to imitate him in love, it is to follow his steps. And I, a Christian, you, a Christian, each of us Christians, can ask ourselves: "What path do I follow?" There are ways that do not lead to Heaven: the ways of worldliness, the ways of self-assertion, the ways of selfish power. And there is the way of Jesus, the way of humble love, of prayer, of meekness, of trust, of service to others. It is not the way that puts me at the centre, it is the way of Jesus being the centre of my life. It is to go ahead every day asking him: "Jesus, what do you think of my choice? What would you do in this situation, with these people?" It will do us good to ask Jesus, who is the way, for the directions to Heaven. May Our Lady, Queen of Heaven, help us to follow Jesus, who opened Heaven for us.
Pope Francis Homilies - John Chapter 12-15 (google.com)
Fourth Sunday of Easter - Year A
John 10: 1-10
Dear brothers and sisters, good morning!
The fourth Sunday of Easter, which we celebrate today, is dedicated to Jesus the Good Shepherd. The Gospel says, "The sheep hear his voice, as he calls his own sheep, by name" (John 10: 3). The Lord calls us by name, calls us because he loves us. But, the Gospel then tells us, there are other voices not to be followed: those of strangers, thieves and robbers who want evil for the sheep.
These different voices resonate within us. There is the voice of God, who speaks kindly to the conscience, and there is the tempting voice that leads to evil. How can we recognize the voice of the Good Shepherd from that of the thief, how can we distinguish God's inspiration from the suggestion of the evil one?
We can learn to discern these two voices: in fact they speak two different languages, that is, they have opposite ways of knocking on our hearts. They speak different languages. As we know how to distinguish one language from another, we can also distinguish the voice of God and the voice of the evil one. The voice of God never forces us: God proposes himself, he does not impose himself. Instead, the evil voice seduces, assails, forces: it arouses dazzling illusions, tempting emotions that are fleeting. At first it flatters us, it makes us believe that we are all-powerful, but then leaves us with emptiness inside and accuses us: "You are worth nothing". God's voice, on the other hand, corrects us, with so much patience, but always encourages us, consoles us: it always nourishes hope. The voice of God is a voice that has a horizon, instead the voice of the evil one leads you to a wall, it takes you to a corner.
Another difference. The voice of the enemy distracts us from the present and wants us to focus on the fears of the future or the sadness of the past – the enemy does not want the present –: it brings back the bitterness, the memories of the wrongs suffered, of those who hurt us, so many bad memories. Instead, God's voice speaks to the present: "Now you can do good, now you can exercise the creativity of love, now you can renounce the regrets and remorse that hold your heart captive." It enlivens us, it brings us forward, but it speaks of the present: now.
In addition: the two voices raise different questions in us. What comes from God will be, "What is good for me?" Instead, the tempter will insist on another question: "What do I want to do?" What would I like: the evil voice always revolves around the self, its impulses, its needs, everything and immediately. It's like the whims of children: everything right now. The voice of God, on the other hand, never promises cheap joy. It invites us to go beyond our self to find the true good, peace. Let us remember: evil never gives us peace, it puts frenzy first and leaves bitterness after. That's the style of evil.
Finally, the voice of God and that of the tempter, speak in different "environments": the enemy prefers darkness, falsehood, gossip; the Lord loves sunlight, truth, sincere transparency. The enemy will say to us: "Close yourself in on yourself, for no one understands you and listens to you, do not trust others!". Good, on the other hand, invites us to open up, to be transparent and trusting in God and in others.
Dear brothers and sisters, in this time many thoughts and concerns lead us to turn inwards. Let us pay attention to the voices that reach our hearts. Let's ask ourselves where they come from. Let us ask for the grace to recognize and follow the voice of the Good Shepherd, who brings us out of the enclosures of selfishness and leads us to the pastures of true freedom. May Our Lady, Mother of good Counsel, guide and accompany our discernment.
Pope Francis Homilies - John Chapter 9-11 (google.com)
John 10: 1-10
Dear brothers and sisters, good morning!
The fourth Sunday of Easter, which we celebrate today, is dedicated to Jesus the Good Shepherd. The Gospel says, "The sheep hear his voice, as he calls his own sheep, by name" (John 10: 3). The Lord calls us by name, calls us because he loves us. But, the Gospel then tells us, there are other voices not to be followed: those of strangers, thieves and robbers who want evil for the sheep.
These different voices resonate within us. There is the voice of God, who speaks kindly to the conscience, and there is the tempting voice that leads to evil. How can we recognize the voice of the Good Shepherd from that of the thief, how can we distinguish God's inspiration from the suggestion of the evil one?
We can learn to discern these two voices: in fact they speak two different languages, that is, they have opposite ways of knocking on our hearts. They speak different languages. As we know how to distinguish one language from another, we can also distinguish the voice of God and the voice of the evil one. The voice of God never forces us: God proposes himself, he does not impose himself. Instead, the evil voice seduces, assails, forces: it arouses dazzling illusions, tempting emotions that are fleeting. At first it flatters us, it makes us believe that we are all-powerful, but then leaves us with emptiness inside and accuses us: "You are worth nothing". God's voice, on the other hand, corrects us, with so much patience, but always encourages us, consoles us: it always nourishes hope. The voice of God is a voice that has a horizon, instead the voice of the evil one leads you to a wall, it takes you to a corner.
Another difference. The voice of the enemy distracts us from the present and wants us to focus on the fears of the future or the sadness of the past – the enemy does not want the present –: it brings back the bitterness, the memories of the wrongs suffered, of those who hurt us, so many bad memories. Instead, God's voice speaks to the present: "Now you can do good, now you can exercise the creativity of love, now you can renounce the regrets and remorse that hold your heart captive." It enlivens us, it brings us forward, but it speaks of the present: now.
In addition: the two voices raise different questions in us. What comes from God will be, "What is good for me?" Instead, the tempter will insist on another question: "What do I want to do?" What would I like: the evil voice always revolves around the self, its impulses, its needs, everything and immediately. It's like the whims of children: everything right now. The voice of God, on the other hand, never promises cheap joy. It invites us to go beyond our self to find the true good, peace. Let us remember: evil never gives us peace, it puts frenzy first and leaves bitterness after. That's the style of evil.
Finally, the voice of God and that of the tempter, speak in different "environments": the enemy prefers darkness, falsehood, gossip; the Lord loves sunlight, truth, sincere transparency. The enemy will say to us: "Close yourself in on yourself, for no one understands you and listens to you, do not trust others!". Good, on the other hand, invites us to open up, to be transparent and trusting in God and in others.
Dear brothers and sisters, in this time many thoughts and concerns lead us to turn inwards. Let us pay attention to the voices that reach our hearts. Let's ask ourselves where they come from. Let us ask for the grace to recognize and follow the voice of the Good Shepherd, who brings us out of the enclosures of selfishness and leads us to the pastures of true freedom. May Our Lady, Mother of good Counsel, guide and accompany our discernment.
Pope Francis Homilies - John Chapter 9-11 (google.com)
Third Sunday of Easter
Luke 24: 13-35
Dear brothers and sisters, good morning!
Today's Gospel, set on the day of the Passover, tells the story of the two disciples of Emmaus (cf. Luke 24: 13-35). It's a story that starts and ends on the move. There is, in fact the outbound journey of the disciples who, sad about the end of the story of Jesus, leave Jerusalem and return home, to Emmaus, walking for about eleven kilometres. It is a journey that takes place during the day, with much of it downhill. And there is the return journey: another eleven kilometres, but made at nightfall, with part of the way uphill after the fatigue of the outward journey and all day. Two trips: one easy during the day and the other tiring at night. Yet the first takes place in sadness, the second in joy. In the first there is the Lord who walks by their side, but they do not recognize him; in the second they no longer see him, but they feel him near them. In the first they are despondent and hopeless; in the second they run to bring the good news of the encounter with the Risen Lord to others.
The two different paths of those early disciples tell us, the disciples of Jesus today, that in life we have two opposite directions in front of us: there is the path of those who, like those two at the beginning, allow themselves to be paralyzed by the disappointments of life and go ahead sadly; and there is the path of those who do not put themselves and their problems first, but Jesus who visits us, and the brothers who await his visit, that is, the brothers and sisters who wait for us to take care of them. Here is the turning point: to stop orbiting around one's self, the disappointments of the past, unrealized ideals, so many bad things that have happened in one's life. So many times we are led to orbit around ourselves. Leave that and move forward looking at the greatest and truest reality of life: Jesus is alive, Jesus loves me. This is the greatest reality. And I can do something for others. It's a beautiful reality, positive, sunny, beautiful!
The U-turn is this: to move from thoughts about myself to the reality of my God; pass – with another pun – from "ifs" to "yes". From "if" to "yes." What does it mean? "If he had freed us, if God had listened to me, if life had gone the way I wanted, if I had this and that..." in a tone of complaint. This "if" does not help, it is not fruitful, it does not help us or others. Here our ifs are similar to those of the two disciples. But they pass to yes: "yes, the Lord is alive, he walks with us. Yes, now, not tomorrow, we are on our way to announce it." "Yes, I can do this so that people are happier, because people will get better, to help so many people. Yes, yes, I can." From if to yes, from complaint to joy and peace, because when we complain, we are not joyful; we are in a grey area, that grey air of sadness. And that doesn't even help us grow well. From if to yes, from complaint to the joy of service.
This change of pace, from self to God, from if to yes, how did that happen with the disciples? Meeting Jesus: the two of Emmaus first open their hearts to him; then they listen to him explain the scriptures; so they invite him home. These are three steps that we too can take in our homes: first, open our heart to Jesus, entrust him with the burdens, the hardships, the disappointments of life, entrust him with the "ifs"; and then, second step, listen to Jesus, take t he Gospel in hand, read this passage today, chapter twenty-four of Luke's Gospel; thirdly, pray to Jesus, in the same words as those disciples: "Lord, "stay with us" (v. 29). Lord, stay with me. Lord, stay with all of us, because we need you to find our way. And without you there is night.
Dear brothers and sisters, we are always on our way in life. And we become what we're going towards. Let us choose God's way, not that of the self; the way of yes, not the way of the if. We will find that there is no unexpected events, there is no uphill path, there is no night that cannot be faced with Jesus. May Our Lady Mother of the journey, who, by receiving the Word, has made her entire life a "yes" to God, show us the way.
Pope Francis Homilies - Luke Chapter 22-24
Luke 24: 13-35
Dear brothers and sisters, good morning!
Today's Gospel, set on the day of the Passover, tells the story of the two disciples of Emmaus (cf. Luke 24: 13-35). It's a story that starts and ends on the move. There is, in fact the outbound journey of the disciples who, sad about the end of the story of Jesus, leave Jerusalem and return home, to Emmaus, walking for about eleven kilometres. It is a journey that takes place during the day, with much of it downhill. And there is the return journey: another eleven kilometres, but made at nightfall, with part of the way uphill after the fatigue of the outward journey and all day. Two trips: one easy during the day and the other tiring at night. Yet the first takes place in sadness, the second in joy. In the first there is the Lord who walks by their side, but they do not recognize him; in the second they no longer see him, but they feel him near them. In the first they are despondent and hopeless; in the second they run to bring the good news of the encounter with the Risen Lord to others.
The two different paths of those early disciples tell us, the disciples of Jesus today, that in life we have two opposite directions in front of us: there is the path of those who, like those two at the beginning, allow themselves to be paralyzed by the disappointments of life and go ahead sadly; and there is the path of those who do not put themselves and their problems first, but Jesus who visits us, and the brothers who await his visit, that is, the brothers and sisters who wait for us to take care of them. Here is the turning point: to stop orbiting around one's self, the disappointments of the past, unrealized ideals, so many bad things that have happened in one's life. So many times we are led to orbit around ourselves. Leave that and move forward looking at the greatest and truest reality of life: Jesus is alive, Jesus loves me. This is the greatest reality. And I can do something for others. It's a beautiful reality, positive, sunny, beautiful!
The U-turn is this: to move from thoughts about myself to the reality of my God; pass – with another pun – from "ifs" to "yes". From "if" to "yes." What does it mean? "If he had freed us, if God had listened to me, if life had gone the way I wanted, if I had this and that..." in a tone of complaint. This "if" does not help, it is not fruitful, it does not help us or others. Here our ifs are similar to those of the two disciples. But they pass to yes: "yes, the Lord is alive, he walks with us. Yes, now, not tomorrow, we are on our way to announce it." "Yes, I can do this so that people are happier, because people will get better, to help so many people. Yes, yes, I can." From if to yes, from complaint to joy and peace, because when we complain, we are not joyful; we are in a grey area, that grey air of sadness. And that doesn't even help us grow well. From if to yes, from complaint to the joy of service.
This change of pace, from self to God, from if to yes, how did that happen with the disciples? Meeting Jesus: the two of Emmaus first open their hearts to him; then they listen to him explain the scriptures; so they invite him home. These are three steps that we too can take in our homes: first, open our heart to Jesus, entrust him with the burdens, the hardships, the disappointments of life, entrust him with the "ifs"; and then, second step, listen to Jesus, take t he Gospel in hand, read this passage today, chapter twenty-four of Luke's Gospel; thirdly, pray to Jesus, in the same words as those disciples: "Lord, "stay with us" (v. 29). Lord, stay with me. Lord, stay with all of us, because we need you to find our way. And without you there is night.
Dear brothers and sisters, we are always on our way in life. And we become what we're going towards. Let us choose God's way, not that of the self; the way of yes, not the way of the if. We will find that there is no unexpected events, there is no uphill path, there is no night that cannot be faced with Jesus. May Our Lady Mother of the journey, who, by receiving the Word, has made her entire life a "yes" to God, show us the way.
Pope Francis Homilies - Luke Chapter 22-24
Divine Mercy Sunday
2nd Sunday of Easter
John 20: 19-31
Today the risen Lord appears to the disciples. To those who had abandoned him he offers his mercy and shows his wounds. The words he speaks to them are punctuated with a greeting that we hear three times in the Gospel: “Peace be with you!” (Jn 20:19.21.26). Peace be with you! These are the words of the risen Jesus as he encounters every human weakness and error. Let us reflect on the three times Jesus says those words. In them, we will discover three aspects of God’s mercy towards us. Those words first give joy, then grant forgiveness and finally offer comfort in every difficulty.
First, God’s mercy gives joy, a special joy, the joy of knowing that we have been freely forgiven. When, on the evening of Easter, the disciples see Jesus and hear him say for the first time, “Peace be with you”, they rejoice (v. 20). They were locked behind closed doors out of fear; but they were also closed in on themselves, burdened by a sense of failure. They were disciples who had abandoned their Master; at the moment of his arrest, they had run away. Peter even denied him three times, and one of their number – one from among them! – had betrayed him. They had good reason to feel not only afraid, but useless; they had failed. In the past, certainly, they had made courageous choices. They had followed the Master with enthusiasm, commitment and generosity. Yet in the end, everything had happened so fast. Fear prevailed and they committed the great sin: they left Jesus alone at his most tragic hour. Before Easter, they had thought that they were destined for greatness; they argued about who would be the greatest among them… Now they have hit rock bottom.
In this climate, they hear for the first time, “Peace be with you!” The disciples ought to have felt shame, yet they rejoice. Why? Because seeing his face and hearing his greeting turned their attention away from themselves and towards Jesus. As the Gospel tells us, “the disciples rejoiced when they saw the Lord” (v. 20). They were distracted from themselves and their failures and attracted by his gaze, that brimmed not with severity but with mercy. Christ did not reproach them for what they had done, but showed them his usual kindness. And this revives them, fills their hearts with the peace they had lost and makes them new persons, purified by a forgiveness that is utterly unmerited.
That is the joy Jesus brings. It is the joy that we too feel whenever we experience his forgiveness. We ourselves know what those disciples were feeling on Easter, because of our own lapses, sins and failures. At such times, we may think that nothing can be done. Yet that is precisely when the Lord does everything. He gives us his peace, through a good Confession, through the words of someone who draws near to us, through an interior consolation of the Spirit, or through some unexpected and surprising event… In any number of ways, God shows that he wants to make us feel the embrace of his mercy, the joy born of receiving “pardon and peace”. The joy God gives is indeed born of forgiveness. It bestows peace. It is a joy that raises us up without humiliating us. It is as if the Lord does not understand what is happening. Brothers and sisters, let us think of all those times when we received the pardon and peace of Jesus. Each one of us has received them; each one of us has had that experience. It is good for us to remember those moments. Let us put the memory of God’s warm embrace before the memory of our own mistakes and failings. In this way, we will grow in joy. For nothing will ever be the same for anyone who has experienced God’s joy! It is a joy that transforms us.
Peace be with you! The Lord says these words a second time and adds, “As the Father has sent me, so I send you” (v. 22). He then gives the disciples the Holy Spirit to make them agents of reconciliation: “If you forgive the sins of any, they are forgiven them” (v. 23). Not only do the disciples receive mercy; they become dispensers of the mercy that they themselves received. They receive this power not on account of their merits or studies, but as a pure gift of grace, based however on their experience of having been themselves forgiven.
I am now speaking to you, missionaries of mercy: if you do not feel forgiven, do not carry out your service as a missionary of mercy until you feel that forgiveness. The mercy that we have received enables us to dispense a great deal of mercy and forgiveness. Today and every day, in the Church forgiveness must be received in this same way, through the humble goodness of a merciful confessor who sees himself not as the holder of some power but as a channel of mercy, who pours out upon others the forgiveness that he himself first received. From this arises the ability to forgive everything because God always forgives everything. We are the ones who tire of asking forgiveness but he always forgives. You must be channels of that forgiveness through your own experience of being forgiven. There is no need to torment the faithful when they come to Confession. It is necessary to understand their situation, to listen, to forgive and to offer good counsel so that they can move forward. God forgives everything and we must not close that door to people.
“If you forgive the sins of any, they are forgiven them”. These words stand at the origin of the Sacrament of Reconciliation, but not only this as Jesus has made the entire Church a community that dispenses mercy, a sign and instrument of reconciliation for all humanity. Brothers and sisters, each of us, in baptism, received the gift of the Holy Spirit to be a man or woman of reconciliation. Whenever we experience the joy of being set free from the burden of our sins and failings; whenever we know at firsthand what it means to be reborn after a situation that appeared hopeless, we feel the need to share with those around us the bread of mercy. Let us feel called to this. And let us ask ourselves: at home, in my family, at work, in my community, do I foster fellowship, am I a weaver of reconciliation? Do I commit myself to defusing conflict, to bringing forgiveness in place of hatred, and peace in place of resentment? Do I avoid hurting others by not gossiping? Jesus wants us to be his witnesses before the world with those words: Peace be with you!
Peace be with you! The Lord says these words a third time when, eight days later, he appears to the disciples and strengthens the flagging faith of Thomas. Thomas wants to see and touch. The Lord is not offended by Thomas’s disbelief, but comes to his aid: “Put your finger here and see my hands” (v. 27). These are not words of defiance but of mercy. Jesus understands Thomas’s difficulty. He does not treat Thomas with harshness, and the apostle is deeply moved by this kindness. From a disbeliever, he becomes a believer, and makes the simplest and finest confession of faith: “My Lord and my God!” (v. 28). These are beautiful words. We can make them our own and repeat them throughout the day, especially when, like Thomas, we experience doubts and difficulties.
For the story of Thomas is in fact the story of every believer. There are times of difficulty when life seems to belie faith, moments of crisis when we need to touch and see. Like Thomas, it is precisely in those moments that we rediscover the heart of Christ, the Lord’s mercy. In those situations, Jesus does not approach us in triumph and with overwhelming proofs. He does not perform earth-shattering miracles, but instead offers us heart-warming signs of his mercy. He comforts us in the same way he did in today’s Gospel: he offers us his wounds. We must not forget this fact. In response to our sin, the Lord is always present offering us his wounds. In our ministry as confessors, we must let the people see that in the midst of their sin, the Lord offers his wounds to them. The wounds of the Lord are stronger than sin.
Jesus makes us see the wounds of our brothers and sisters. In the midst of our own crises and our difficulties, divine mercy often makes us aware of the sufferings of our neighbour. We think that we are experiencing unbearable pain and situations of suffering, and we suddenly discover that others around us are silently enduring even worse things. If we care for the wounds of our neighbour and pour upon them the balm of mercy, we find being reborn within us a hope that comforts us in our weariness. Let us ask ourselves whether of late we have helped someone suffering in mind or body; whether we have brought peace to someone suffering physically or spiritually; whether we have spent some time simply listening, being present, or bringing comfort to another person. For whenever we do these things, we encounter Jesus. From the eyes of all those who are weighed down by the trials of life, he looks out at us with mercy and says: Peace be with you! In this regard, I think of Our Lady’s presence with the Apostles. I also recall that we commemorate her as Mother of the Church on the day following Pentecost and as Mother of Mercy on the Monday following Divine Mercy Sunday. May she help us move forward in our ministry.
Pope Francis Homilies - John Chapter 16-21 (google.com)
2nd Sunday of Easter
John 20: 19-31
Today the risen Lord appears to the disciples. To those who had abandoned him he offers his mercy and shows his wounds. The words he speaks to them are punctuated with a greeting that we hear three times in the Gospel: “Peace be with you!” (Jn 20:19.21.26). Peace be with you! These are the words of the risen Jesus as he encounters every human weakness and error. Let us reflect on the three times Jesus says those words. In them, we will discover three aspects of God’s mercy towards us. Those words first give joy, then grant forgiveness and finally offer comfort in every difficulty.
First, God’s mercy gives joy, a special joy, the joy of knowing that we have been freely forgiven. When, on the evening of Easter, the disciples see Jesus and hear him say for the first time, “Peace be with you”, they rejoice (v. 20). They were locked behind closed doors out of fear; but they were also closed in on themselves, burdened by a sense of failure. They were disciples who had abandoned their Master; at the moment of his arrest, they had run away. Peter even denied him three times, and one of their number – one from among them! – had betrayed him. They had good reason to feel not only afraid, but useless; they had failed. In the past, certainly, they had made courageous choices. They had followed the Master with enthusiasm, commitment and generosity. Yet in the end, everything had happened so fast. Fear prevailed and they committed the great sin: they left Jesus alone at his most tragic hour. Before Easter, they had thought that they were destined for greatness; they argued about who would be the greatest among them… Now they have hit rock bottom.
In this climate, they hear for the first time, “Peace be with you!” The disciples ought to have felt shame, yet they rejoice. Why? Because seeing his face and hearing his greeting turned their attention away from themselves and towards Jesus. As the Gospel tells us, “the disciples rejoiced when they saw the Lord” (v. 20). They were distracted from themselves and their failures and attracted by his gaze, that brimmed not with severity but with mercy. Christ did not reproach them for what they had done, but showed them his usual kindness. And this revives them, fills their hearts with the peace they had lost and makes them new persons, purified by a forgiveness that is utterly unmerited.
That is the joy Jesus brings. It is the joy that we too feel whenever we experience his forgiveness. We ourselves know what those disciples were feeling on Easter, because of our own lapses, sins and failures. At such times, we may think that nothing can be done. Yet that is precisely when the Lord does everything. He gives us his peace, through a good Confession, through the words of someone who draws near to us, through an interior consolation of the Spirit, or through some unexpected and surprising event… In any number of ways, God shows that he wants to make us feel the embrace of his mercy, the joy born of receiving “pardon and peace”. The joy God gives is indeed born of forgiveness. It bestows peace. It is a joy that raises us up without humiliating us. It is as if the Lord does not understand what is happening. Brothers and sisters, let us think of all those times when we received the pardon and peace of Jesus. Each one of us has received them; each one of us has had that experience. It is good for us to remember those moments. Let us put the memory of God’s warm embrace before the memory of our own mistakes and failings. In this way, we will grow in joy. For nothing will ever be the same for anyone who has experienced God’s joy! It is a joy that transforms us.
Peace be with you! The Lord says these words a second time and adds, “As the Father has sent me, so I send you” (v. 22). He then gives the disciples the Holy Spirit to make them agents of reconciliation: “If you forgive the sins of any, they are forgiven them” (v. 23). Not only do the disciples receive mercy; they become dispensers of the mercy that they themselves received. They receive this power not on account of their merits or studies, but as a pure gift of grace, based however on their experience of having been themselves forgiven.
I am now speaking to you, missionaries of mercy: if you do not feel forgiven, do not carry out your service as a missionary of mercy until you feel that forgiveness. The mercy that we have received enables us to dispense a great deal of mercy and forgiveness. Today and every day, in the Church forgiveness must be received in this same way, through the humble goodness of a merciful confessor who sees himself not as the holder of some power but as a channel of mercy, who pours out upon others the forgiveness that he himself first received. From this arises the ability to forgive everything because God always forgives everything. We are the ones who tire of asking forgiveness but he always forgives. You must be channels of that forgiveness through your own experience of being forgiven. There is no need to torment the faithful when they come to Confession. It is necessary to understand their situation, to listen, to forgive and to offer good counsel so that they can move forward. God forgives everything and we must not close that door to people.
“If you forgive the sins of any, they are forgiven them”. These words stand at the origin of the Sacrament of Reconciliation, but not only this as Jesus has made the entire Church a community that dispenses mercy, a sign and instrument of reconciliation for all humanity. Brothers and sisters, each of us, in baptism, received the gift of the Holy Spirit to be a man or woman of reconciliation. Whenever we experience the joy of being set free from the burden of our sins and failings; whenever we know at firsthand what it means to be reborn after a situation that appeared hopeless, we feel the need to share with those around us the bread of mercy. Let us feel called to this. And let us ask ourselves: at home, in my family, at work, in my community, do I foster fellowship, am I a weaver of reconciliation? Do I commit myself to defusing conflict, to bringing forgiveness in place of hatred, and peace in place of resentment? Do I avoid hurting others by not gossiping? Jesus wants us to be his witnesses before the world with those words: Peace be with you!
Peace be with you! The Lord says these words a third time when, eight days later, he appears to the disciples and strengthens the flagging faith of Thomas. Thomas wants to see and touch. The Lord is not offended by Thomas’s disbelief, but comes to his aid: “Put your finger here and see my hands” (v. 27). These are not words of defiance but of mercy. Jesus understands Thomas’s difficulty. He does not treat Thomas with harshness, and the apostle is deeply moved by this kindness. From a disbeliever, he becomes a believer, and makes the simplest and finest confession of faith: “My Lord and my God!” (v. 28). These are beautiful words. We can make them our own and repeat them throughout the day, especially when, like Thomas, we experience doubts and difficulties.
For the story of Thomas is in fact the story of every believer. There are times of difficulty when life seems to belie faith, moments of crisis when we need to touch and see. Like Thomas, it is precisely in those moments that we rediscover the heart of Christ, the Lord’s mercy. In those situations, Jesus does not approach us in triumph and with overwhelming proofs. He does not perform earth-shattering miracles, but instead offers us heart-warming signs of his mercy. He comforts us in the same way he did in today’s Gospel: he offers us his wounds. We must not forget this fact. In response to our sin, the Lord is always present offering us his wounds. In our ministry as confessors, we must let the people see that in the midst of their sin, the Lord offers his wounds to them. The wounds of the Lord are stronger than sin.
Jesus makes us see the wounds of our brothers and sisters. In the midst of our own crises and our difficulties, divine mercy often makes us aware of the sufferings of our neighbour. We think that we are experiencing unbearable pain and situations of suffering, and we suddenly discover that others around us are silently enduring even worse things. If we care for the wounds of our neighbour and pour upon them the balm of mercy, we find being reborn within us a hope that comforts us in our weariness. Let us ask ourselves whether of late we have helped someone suffering in mind or body; whether we have brought peace to someone suffering physically or spiritually; whether we have spent some time simply listening, being present, or bringing comfort to another person. For whenever we do these things, we encounter Jesus. From the eyes of all those who are weighed down by the trials of life, he looks out at us with mercy and says: Peace be with you! In this regard, I think of Our Lady’s presence with the Apostles. I also recall that we commemorate her as Mother of the Church on the day following Pentecost and as Mother of Mercy on the Monday following Divine Mercy Sunday. May she help us move forward in our ministry.
Pope Francis Homilies - John Chapter 16-21 (google.com)
Easter Sunday Mass, Saint Peter's Square
John 20: 1-9
Today the Church repeats, sings, shouts: “Jesus is Risen!”. But why is this? Peter, John, the women went to the Sepulchre and it was empty. He was not there. They went away with their hearts closed in sadness, the sadness of defeat: the Teacher, their Teacher, the One whom they loved so much had been put to death; He is dead. And there is no return from death. This is the defeat. This is the path of defeat, the path towards the sepulchre. But the Angel says to them, “He is not here, He is Risen”.
It is the first announcement: “He is Risen”. And then the confusion, the closed hearts, the apparitions. But the disciples stayed locked in the Upper Room the entire day because they were afraid that what happened to Jesus would happen to them. The Church does not cease to say before our losses, our closed and fearful hearts: “Stop, the Lord is Risen”. But if the Lord is Risen, why is it that these things happen? Why is it that there is so much adversity: illness, human trafficking, human slavery, war, destruction, mutilation, vengeance, hatred? Where is the Lord then?
Yesterday I phoned a young man with a grave illness, an educated young man, an engineer, and while talking to him, to give him a sign of faith, I said: “There are no explanations for what is happening to you. Look at Jesus on the Cross. God did this to his Son, and there is no other explanation”. And he answered: “Yes, but He asked His Son and the Son said ‘yes’. I was not asked if I wanted this”. This moves us. None of us is asked: “Are you happy with what is happening in the world? Are you willing to carry this cross further?”. And the Cross goes forth and faith in Jesus comes down from it. Today, the Church continues to say: “Stop. Jesus is Risen”. And this is not a fantasy. The Resurrection of Christ is not a celebration with many flowers. This is beautiful, but this is not it. It is something more. It is the mystery of the discarded stone which becomes the foundation of our existence. Christ is Risen. This is what it means.
In this throwaway culture where what is not needed is just used and disposed of, where what is not needed is thrown away, that stone — Jesus — the source of life, is discarded. And with faith in the Risen Christ, we too, pebbles on this earth of pain, tragedy, acquire meaning amid so many calamities. The sense to look beyond, the sense to say: “Look, there is no wall; there is a horizon, there is life, there is joy, there is the cross with this ambivalence. Look ahead, do not close within yourself. You pebble, acquire meaning in life because you are a pebble near that rock, that stone which the evil of sin discarded”. What does the Church tell us today before so many tragedies? Simply this: the discarded stone is not really discarded. The pebbles which believe and stick to that stone are not discarded. They have meaning and it is with this sentiment that the Church repeats from the bottom of Her heart: “Christ is Risen”. Let us think for a while, each of us, think about the daily problems, the illnesses we have been through or of one that a relative has; let us think about wars, human tragedies and with simplicity, with a humble voice, without flowers, alone, before God, before us, let us say, “I do not know how this is, but I am certain that Christ is Risen and I have put a wager on it”. Brothers and sisters, this is what I wanted to say to you. Go home today repeating in your hearts: “Christ is Risen”.
Pope Francis Homilies - John Chapter 16-21 (google.com)
John 20: 1-9
Today the Church repeats, sings, shouts: “Jesus is Risen!”. But why is this? Peter, John, the women went to the Sepulchre and it was empty. He was not there. They went away with their hearts closed in sadness, the sadness of defeat: the Teacher, their Teacher, the One whom they loved so much had been put to death; He is dead. And there is no return from death. This is the defeat. This is the path of defeat, the path towards the sepulchre. But the Angel says to them, “He is not here, He is Risen”.
It is the first announcement: “He is Risen”. And then the confusion, the closed hearts, the apparitions. But the disciples stayed locked in the Upper Room the entire day because they were afraid that what happened to Jesus would happen to them. The Church does not cease to say before our losses, our closed and fearful hearts: “Stop, the Lord is Risen”. But if the Lord is Risen, why is it that these things happen? Why is it that there is so much adversity: illness, human trafficking, human slavery, war, destruction, mutilation, vengeance, hatred? Where is the Lord then?
Yesterday I phoned a young man with a grave illness, an educated young man, an engineer, and while talking to him, to give him a sign of faith, I said: “There are no explanations for what is happening to you. Look at Jesus on the Cross. God did this to his Son, and there is no other explanation”. And he answered: “Yes, but He asked His Son and the Son said ‘yes’. I was not asked if I wanted this”. This moves us. None of us is asked: “Are you happy with what is happening in the world? Are you willing to carry this cross further?”. And the Cross goes forth and faith in Jesus comes down from it. Today, the Church continues to say: “Stop. Jesus is Risen”. And this is not a fantasy. The Resurrection of Christ is not a celebration with many flowers. This is beautiful, but this is not it. It is something more. It is the mystery of the discarded stone which becomes the foundation of our existence. Christ is Risen. This is what it means.
In this throwaway culture where what is not needed is just used and disposed of, where what is not needed is thrown away, that stone — Jesus — the source of life, is discarded. And with faith in the Risen Christ, we too, pebbles on this earth of pain, tragedy, acquire meaning amid so many calamities. The sense to look beyond, the sense to say: “Look, there is no wall; there is a horizon, there is life, there is joy, there is the cross with this ambivalence. Look ahead, do not close within yourself. You pebble, acquire meaning in life because you are a pebble near that rock, that stone which the evil of sin discarded”. What does the Church tell us today before so many tragedies? Simply this: the discarded stone is not really discarded. The pebbles which believe and stick to that stone are not discarded. They have meaning and it is with this sentiment that the Church repeats from the bottom of Her heart: “Christ is Risen”. Let us think for a while, each of us, think about the daily problems, the illnesses we have been through or of one that a relative has; let us think about wars, human tragedies and with simplicity, with a humble voice, without flowers, alone, before God, before us, let us say, “I do not know how this is, but I am certain that Christ is Risen and I have put a wager on it”. Brothers and sisters, this is what I wanted to say to you. Go home today repeating in your hearts: “Christ is Risen”.
Pope Francis Homilies - John Chapter 16-21 (google.com)
Celebration of Palm Sunday of the Passion of the Lord Year A
Philippians 2: 6-11,
Matthew 26: 14 - 27: 66
Jesus “emptied himself, taking the form of a servant” (Phil 2:7). Let us allow these words of the Apostle Paul to lead us into these holy days, when the word of God, like a refrain, presents Jesus as a servant: on Holy Thursday, he is portrayed as the servant who washes the feet of his disciples; on Good Friday, he is presented as the suffering and victorious servant (cf. Is 52:13); and tomorrow we will hear the prophecy of Isaiah about him: “Behold my servant, whom I uphold” (Is 42:1). God saved us by serving us. We often think we are the ones who serve God. No, he is the one who freely chose to serve us, for he loved us first. It is difficult to love and not be loved in return. And it is even more difficult to serve if we do not let ourselves be served by God.
But – just one question – how did the Lord serve us? By giving his life for us. We are dear to him; we cost him dearly. Saint Angela of Foligno said she once heard Jesus say: “My love for you is no joke”. His love for us led him to sacrifice himself and to take upon himself our sins. This astonishes us: God saved us by taking upon himself all the punishment of our sins. Without complaining, but with the humility, patience and obedience of a servant, and purely out of love. And the Father upheld Jesus in his service. He did not take away the evil that crushed him, but rather strengthened him in his suffering so that our evil could be overcome by good, by a love that loves to the very end.
The Lord served us to the point of experiencing the most painful situations of those who love: betrayal and abandonment.
Betrayal. Jesus suffered betrayal by the disciple who sold him and by the disciple who denied him. He was betrayed by the people who sang hosanna to him and then shouted: “Crucify him!” (Mt 27:22). He was betrayed by the religious institution that unjustly condemned him and by the political institution that washed its hands of him. We can think of all the small or great betrayals that we have suffered in life. It is terrible to discover that a firmly placed trust has been betrayed. From deep within our heart a disappointment surges up that can even make life seem meaningless. This happens because we were born to be loved and to love, and the most painful thing is to be betrayed by someone who promised to be loyal and close to us. We cannot even imagine how painful it was for God who is love.
Let us look within. If we are honest with ourselves, we will see our infidelities. How many falsehoods, hypocrisies and duplicities! How many good intentions betrayed! How many broken promises! How many resolutions left unfulfilled! The Lord knows our hearts better than we do. He knows how weak and irresolute we are, how many times we fall, how hard it is for us to get up and how difficult it is to heal certain wounds. And what did he do in order to come to our aid and serve us? He told us through the Prophet: “I will heal their faithlessness; I will love them deeply” (Hos 14:5). He healed us by taking upon himself our infidelity and by taking from us our betrayals. Instead of being discouraged by the fear of failing, we can now look upon the crucifix, feel his embrace, and say: “Behold, there is my infidelity, you took it, Jesus, upon yourself. You open your arms to me, you serve me with your love, you continue to support me… And so I will keep pressing on”.
Abandonment. In today’s Gospel, Jesus says one thing from the Cross, one thing alone: “My God, my God, why have you forsaken me?” (Mt 27:46). These are powerful words. Jesus had suffered the abandonment of his own, who had fled. But the Father remained for him. Now, in the abyss of solitude, for the first time he calls him by the generic name “God”. And “in a loud voice” he asks the question “why?”, the most excruciating “why?”: “Why did you too abandon me?”. These words are in fact those of a Psalm (cf. 22:2); they tell us that Jesus also brought the experience of extreme desolation to his prayer. But the fact remains that he himself experienced that desolation: he experienced the utmost abandonment, which the Gospels testify to by quoting his very words.
Why did all this take place? Once again, it was done for our sake, to serve us. So that when we have our back to the wall, when we find ourselves at a dead end, with no light and no way of escape, when it seems that God himself is not responding, we should remember that we are not alone. Jesus experienced total abandonment in a situation he had never before experienced in order to be one with us in everything. He did it for me, for you, for all of us; he did it to say to us: “Do not be afraid, you are not alone. I experienced all your desolation in order to be ever close to you”. That is the extent to which Jesus served us: he descended into the abyss of our most bitter sufferings, culminating in betrayal and abandonment. Today, in the tragedy of a pandemic, in the face of the many false securities that have now crumbled, in the face of so many hopes betrayed, in the sense of abandonment that weighs upon our hearts, Jesus says to each one of us: “Courage, open your heart to my love. You will feel the consolation of God who sustains you”.
Dear brothers and sisters, what can we do in comparison with God, who served us even to the point of being betrayed and abandoned? We can refuse to betray him for whom we were created, and not abandon what really matters in our lives. We were put in this world to love him and our neighbours. Everything else passes away, only this remains. The tragedy we are experiencing at this time summons us to take seriously the things that are serious, and not to be caught up in those that matter less; to rediscover that life is of no use if not used to serve others. For life is measured by love. So, in these holy days, in our homes, let us stand before the Crucified One – look upon the Crucified One! – the fullest measure of God’s love for us, and before the God who serves us to the point of giving his life, and, – fixing our gaze on the Crucified One – let us ask for the grace to live in order to serve. May we reach out to those who are suffering and those most in need. May we not be concerned about what we lack, but what good we can do for others.
Behold my servant, whom I uphold. The Father, who sustained Jesus in his Passion also supports us in our efforts to serve. Loving, praying, forgiving, caring for others, in the family and in society: all this can certainly be difficult. It can feel like a crossroads. But the path of service is the victorious and life giving path by which we were saved. I would like to say this especially to young people, on this Day which has been dedicated to them for thirty-five years now. Dear friends, look at the real heroes who come to light in these days: they are not famous, rich and successful people; rather, they are those who are giving themselves in order to serve others. Feel called yourselves to put your lives on the line. Do not be afraid to devote your life to God and to others; it pays! For life is a gift we receive only when we give ourselves away, and our deepest joy comes from saying yes to love, without ifs and buts. To truly say yes to love, without ifs and buts. As Jesus did for us.
Pope Francis Homilies - Matthew Chapter 26-28
Philippians 2: 6-11,
Matthew 26: 14 - 27: 66
Jesus “emptied himself, taking the form of a servant” (Phil 2:7). Let us allow these words of the Apostle Paul to lead us into these holy days, when the word of God, like a refrain, presents Jesus as a servant: on Holy Thursday, he is portrayed as the servant who washes the feet of his disciples; on Good Friday, he is presented as the suffering and victorious servant (cf. Is 52:13); and tomorrow we will hear the prophecy of Isaiah about him: “Behold my servant, whom I uphold” (Is 42:1). God saved us by serving us. We often think we are the ones who serve God. No, he is the one who freely chose to serve us, for he loved us first. It is difficult to love and not be loved in return. And it is even more difficult to serve if we do not let ourselves be served by God.
But – just one question – how did the Lord serve us? By giving his life for us. We are dear to him; we cost him dearly. Saint Angela of Foligno said she once heard Jesus say: “My love for you is no joke”. His love for us led him to sacrifice himself and to take upon himself our sins. This astonishes us: God saved us by taking upon himself all the punishment of our sins. Without complaining, but with the humility, patience and obedience of a servant, and purely out of love. And the Father upheld Jesus in his service. He did not take away the evil that crushed him, but rather strengthened him in his suffering so that our evil could be overcome by good, by a love that loves to the very end.
The Lord served us to the point of experiencing the most painful situations of those who love: betrayal and abandonment.
Betrayal. Jesus suffered betrayal by the disciple who sold him and by the disciple who denied him. He was betrayed by the people who sang hosanna to him and then shouted: “Crucify him!” (Mt 27:22). He was betrayed by the religious institution that unjustly condemned him and by the political institution that washed its hands of him. We can think of all the small or great betrayals that we have suffered in life. It is terrible to discover that a firmly placed trust has been betrayed. From deep within our heart a disappointment surges up that can even make life seem meaningless. This happens because we were born to be loved and to love, and the most painful thing is to be betrayed by someone who promised to be loyal and close to us. We cannot even imagine how painful it was for God who is love.
Let us look within. If we are honest with ourselves, we will see our infidelities. How many falsehoods, hypocrisies and duplicities! How many good intentions betrayed! How many broken promises! How many resolutions left unfulfilled! The Lord knows our hearts better than we do. He knows how weak and irresolute we are, how many times we fall, how hard it is for us to get up and how difficult it is to heal certain wounds. And what did he do in order to come to our aid and serve us? He told us through the Prophet: “I will heal their faithlessness; I will love them deeply” (Hos 14:5). He healed us by taking upon himself our infidelity and by taking from us our betrayals. Instead of being discouraged by the fear of failing, we can now look upon the crucifix, feel his embrace, and say: “Behold, there is my infidelity, you took it, Jesus, upon yourself. You open your arms to me, you serve me with your love, you continue to support me… And so I will keep pressing on”.
Abandonment. In today’s Gospel, Jesus says one thing from the Cross, one thing alone: “My God, my God, why have you forsaken me?” (Mt 27:46). These are powerful words. Jesus had suffered the abandonment of his own, who had fled. But the Father remained for him. Now, in the abyss of solitude, for the first time he calls him by the generic name “God”. And “in a loud voice” he asks the question “why?”, the most excruciating “why?”: “Why did you too abandon me?”. These words are in fact those of a Psalm (cf. 22:2); they tell us that Jesus also brought the experience of extreme desolation to his prayer. But the fact remains that he himself experienced that desolation: he experienced the utmost abandonment, which the Gospels testify to by quoting his very words.
Why did all this take place? Once again, it was done for our sake, to serve us. So that when we have our back to the wall, when we find ourselves at a dead end, with no light and no way of escape, when it seems that God himself is not responding, we should remember that we are not alone. Jesus experienced total abandonment in a situation he had never before experienced in order to be one with us in everything. He did it for me, for you, for all of us; he did it to say to us: “Do not be afraid, you are not alone. I experienced all your desolation in order to be ever close to you”. That is the extent to which Jesus served us: he descended into the abyss of our most bitter sufferings, culminating in betrayal and abandonment. Today, in the tragedy of a pandemic, in the face of the many false securities that have now crumbled, in the face of so many hopes betrayed, in the sense of abandonment that weighs upon our hearts, Jesus says to each one of us: “Courage, open your heart to my love. You will feel the consolation of God who sustains you”.
Dear brothers and sisters, what can we do in comparison with God, who served us even to the point of being betrayed and abandoned? We can refuse to betray him for whom we were created, and not abandon what really matters in our lives. We were put in this world to love him and our neighbours. Everything else passes away, only this remains. The tragedy we are experiencing at this time summons us to take seriously the things that are serious, and not to be caught up in those that matter less; to rediscover that life is of no use if not used to serve others. For life is measured by love. So, in these holy days, in our homes, let us stand before the Crucified One – look upon the Crucified One! – the fullest measure of God’s love for us, and before the God who serves us to the point of giving his life, and, – fixing our gaze on the Crucified One – let us ask for the grace to live in order to serve. May we reach out to those who are suffering and those most in need. May we not be concerned about what we lack, but what good we can do for others.
Behold my servant, whom I uphold. The Father, who sustained Jesus in his Passion also supports us in our efforts to serve. Loving, praying, forgiving, caring for others, in the family and in society: all this can certainly be difficult. It can feel like a crossroads. But the path of service is the victorious and life giving path by which we were saved. I would like to say this especially to young people, on this Day which has been dedicated to them for thirty-five years now. Dear friends, look at the real heroes who come to light in these days: they are not famous, rich and successful people; rather, they are those who are giving themselves in order to serve others. Feel called yourselves to put your lives on the line. Do not be afraid to devote your life to God and to others; it pays! For life is a gift we receive only when we give ourselves away, and our deepest joy comes from saying yes to love, without ifs and buts. To truly say yes to love, without ifs and buts. As Jesus did for us.
Pope Francis Homilies - Matthew Chapter 26-28
5th Sunday of Lent Year A
John 11: 1-45
Dear brothers and sisters, good morning!
The Gospel of this fifth Sunday of Lent is that of the resurrection of Lazarus (cf. John 11:1-45). Lazarus was the brother of Martha and Mary; they were very close to Jesus. When He arrived in Bethany, Lazarus had already been dead for four days; Martha runs to meet the Master and says to Him, "If you had been here, my brother would not have died!" (see 21). Jesus answers her: "Your brother will rise again" (v. 23); and adds: "I am the resurrection and the life; those who believe in me, even if they die, will live" (v. 25). Jesus shows himself as the Lord of life, the One who is able to give life to the dead too. Then Mary and others arrive, all in tears, and then Jesus, the Gospel says, "was deeply moved and troubled and wept" (vv. 33.35). With this turmoil in His heart, He goes to the grave, thanks the Father who always listens to Him, opens the tomb and shouts loudly: "Lazarus, come out!" (v. 43). And Lazarus comes out with "his feet and hands wrapped with burial bands, and his face wrapped in a cloth" (v. 44).
Here we touch with our hands that God is life and gives life, but he takes charge of the tragedy of death. Jesus could have prevented the death of his friend Lazarus, but he wanted to share in our pain for the death of loved ones, and above all he wanted to show God's dominion over death. In this passage of the Gospel we see that the faith of man and the omnipotence of God, of God's love seek each other and finally meet. It is like a double path: the faith of man and the omnipotence of God's love that one seeks and eventually meets. We see it in the cry of Martha and Mary and of all of us with them: "If you had been here!...." And God's answer is not a speech, no, God's answer to the problem of death is Jesus: "I am the resurrection and life... Have faith! In the midst of grief, continue to have faith, even if death seems to have won. Remove the stone from your heart! Let the Word of God restore life where there is death.
Even today Jesus repeats to us: "Take away the stone." God did not create us for the tomb, he created us for life, beautiful, good, joyful. But "death has entered the world through the devil's envy"(Wis 2:24), says the Book of Wisdom, and Jesus Christ has come to free us from its bonds.
Therefore, we are called to remove the stones of all that it smacks of death: for example, the hypocrisy with which faith is lived, is death; destructive criticism of others is death; offense, slander, is death; the marginalization of the poor, is death. The Lord asks us to remove these stones from our hearts, and then life will flourish again around us. Christ lives, and those who welcome and follow Him come into contact with life. Without Christ, or outside Christ, not only is life not present, but one falls back into death.
The resurrection of Lazarus is also a sign of the regeneration that takes place in the believer through Baptism, with the full integration into the Pascal Mystery of Christ. For the action and power of the Holy Spirit, the Christian is a person who journeys in life as a new creature: a creature for life and who goes towards life.
May the Virgin Mary helps us to be compassionate like her Son Jesus, who has made our pain His own. May each of us be close to those who are in difficulty, becoming for them a reflection of God's love and tenderness, which frees us from death and makes life victorious.
Pope Francis Homilies - John Chapter 9-11 (google.com)
John 11: 1-45
Dear brothers and sisters, good morning!
The Gospel of this fifth Sunday of Lent is that of the resurrection of Lazarus (cf. John 11:1-45). Lazarus was the brother of Martha and Mary; they were very close to Jesus. When He arrived in Bethany, Lazarus had already been dead for four days; Martha runs to meet the Master and says to Him, "If you had been here, my brother would not have died!" (see 21). Jesus answers her: "Your brother will rise again" (v. 23); and adds: "I am the resurrection and the life; those who believe in me, even if they die, will live" (v. 25). Jesus shows himself as the Lord of life, the One who is able to give life to the dead too. Then Mary and others arrive, all in tears, and then Jesus, the Gospel says, "was deeply moved and troubled and wept" (vv. 33.35). With this turmoil in His heart, He goes to the grave, thanks the Father who always listens to Him, opens the tomb and shouts loudly: "Lazarus, come out!" (v. 43). And Lazarus comes out with "his feet and hands wrapped with burial bands, and his face wrapped in a cloth" (v. 44).
Here we touch with our hands that God is life and gives life, but he takes charge of the tragedy of death. Jesus could have prevented the death of his friend Lazarus, but he wanted to share in our pain for the death of loved ones, and above all he wanted to show God's dominion over death. In this passage of the Gospel we see that the faith of man and the omnipotence of God, of God's love seek each other and finally meet. It is like a double path: the faith of man and the omnipotence of God's love that one seeks and eventually meets. We see it in the cry of Martha and Mary and of all of us with them: "If you had been here!...." And God's answer is not a speech, no, God's answer to the problem of death is Jesus: "I am the resurrection and life... Have faith! In the midst of grief, continue to have faith, even if death seems to have won. Remove the stone from your heart! Let the Word of God restore life where there is death.
Even today Jesus repeats to us: "Take away the stone." God did not create us for the tomb, he created us for life, beautiful, good, joyful. But "death has entered the world through the devil's envy"(Wis 2:24), says the Book of Wisdom, and Jesus Christ has come to free us from its bonds.
Therefore, we are called to remove the stones of all that it smacks of death: for example, the hypocrisy with which faith is lived, is death; destructive criticism of others is death; offense, slander, is death; the marginalization of the poor, is death. The Lord asks us to remove these stones from our hearts, and then life will flourish again around us. Christ lives, and those who welcome and follow Him come into contact with life. Without Christ, or outside Christ, not only is life not present, but one falls back into death.
The resurrection of Lazarus is also a sign of the regeneration that takes place in the believer through Baptism, with the full integration into the Pascal Mystery of Christ. For the action and power of the Holy Spirit, the Christian is a person who journeys in life as a new creature: a creature for life and who goes towards life.
May the Virgin Mary helps us to be compassionate like her Son Jesus, who has made our pain His own. May each of us be close to those who are in difficulty, becoming for them a reflection of God's love and tenderness, which frees us from death and makes life victorious.
Pope Francis Homilies - John Chapter 9-11 (google.com)
4th Sunday of Lent Year A
John 9: 1-41
Dear brothers and sisters, good morning!
At the centre of the liturgy of this fourth Sunday of Lent is the theme of light. The Gospel (cf. John 9:1-41) tells the story of the man blind from birth, to whom Jesus gives sight. This miraculous sign is confirmation of Jesus' affirmation of : "I am the light of the world" (v. 5), the light that illuminates our darkness. This is who Jesus is. He operates illumination on two levels: a physical one and a spiritual one: the blind man first receives the sight of the eyes and then is led to faith in the "Son of Man" (v. 35), that is, in Jesus. It's all a path. Today it would be good if all of you took the Gospel of John, Chapter 9, and read this passage: it is so beautiful and it will do us good to read it one or two more times. The wonders that Jesus performs are not only spectacular gestures, but they are meant to lead to faith through a process of inner transformation.
The Pharisees and the doctors of the law – who were there as a group – refused to acknowledge the miracle, and ask the healed man insidious questions. But he disconcerts them with the power of reality: "One thing I know: I was blind and now I see" (v. 25). Between the mistrust and hostility of those who surround him and question him in disbelief, he gradually takes a route that leads him to discover the identity of the one who opened his eyes and to confess his faith in Him. At first he considers Him a prophet (see 17); then recognizes Him as one who comes from God (cf. v. 33); Finally, he welcomes Him as the Messiah and prostrate himself before Him (see vv. 36-38). He understood that by giving him sight Jesus had "displayed the works of God" (cf. v. 3).
May we too have this experience! With the light of faith, the blind man discovers his new identity. He is now a "new creature", able to see his life and the world around him in a new light , because he entered into communion with Christ, he entered another dimension. He is no longer a beggar marginalized from the community; he is no longer a slave to blindness and prejudice. His path of enlightenment is a metaphor for the path of liberation from sin to which we are called. Sin is like a dark veil that covers our face and prevents us from clearly seeing ourselves and the world; the Lord's forgiveness takes away this blanket of shadow and darkness and gives us new light. The Lent we are living is an opportune and valuable time to approach the Lord, asking for His mercy, in the different forms that the Mother Church proposes to us.
The healed blind man, who now sees both with the eyes of the body and those of the soul, is the image of every baptized man, who immersed in Grace has been pulled out of the darkness and placed in the light of faith. But it is not enough to receive light, it is necessary to become light. Each of us is called to receive the divine light in order to manifest it with our whole life. The first Christians, the theologians of the first centuries, said that the community of Christians, that is, the Church, is the "mystery of the moon", because they gave light but it was not their own light, it was the light they received from Christ. We also must be "mystery of the moon": to give the light received from the son, who is Christ the Lord. St Paul reminds us of this today: "Be a child of light; for the fruit of light consists in all goodness, justice, and truth"(Eph 5:8-9). The seed of new life placed in us in Baptism is like a spark of a fire, which purifies us first, burning the evil that we have in our hearts, and allows us to shine and illuminate. With the light of Jesus.
May Mary Most Holy help us to imitate the blind man of the Gospel, so that we can be flooded with the light of Christ and walk with him on the path of salvation.
Pope Francis Homilies - John Chapter 9-11 (google.com)
John 9: 1-41
Dear brothers and sisters, good morning!
At the centre of the liturgy of this fourth Sunday of Lent is the theme of light. The Gospel (cf. John 9:1-41) tells the story of the man blind from birth, to whom Jesus gives sight. This miraculous sign is confirmation of Jesus' affirmation of : "I am the light of the world" (v. 5), the light that illuminates our darkness. This is who Jesus is. He operates illumination on two levels: a physical one and a spiritual one: the blind man first receives the sight of the eyes and then is led to faith in the "Son of Man" (v. 35), that is, in Jesus. It's all a path. Today it would be good if all of you took the Gospel of John, Chapter 9, and read this passage: it is so beautiful and it will do us good to read it one or two more times. The wonders that Jesus performs are not only spectacular gestures, but they are meant to lead to faith through a process of inner transformation.
The Pharisees and the doctors of the law – who were there as a group – refused to acknowledge the miracle, and ask the healed man insidious questions. But he disconcerts them with the power of reality: "One thing I know: I was blind and now I see" (v. 25). Between the mistrust and hostility of those who surround him and question him in disbelief, he gradually takes a route that leads him to discover the identity of the one who opened his eyes and to confess his faith in Him. At first he considers Him a prophet (see 17); then recognizes Him as one who comes from God (cf. v. 33); Finally, he welcomes Him as the Messiah and prostrate himself before Him (see vv. 36-38). He understood that by giving him sight Jesus had "displayed the works of God" (cf. v. 3).
May we too have this experience! With the light of faith, the blind man discovers his new identity. He is now a "new creature", able to see his life and the world around him in a new light , because he entered into communion with Christ, he entered another dimension. He is no longer a beggar marginalized from the community; he is no longer a slave to blindness and prejudice. His path of enlightenment is a metaphor for the path of liberation from sin to which we are called. Sin is like a dark veil that covers our face and prevents us from clearly seeing ourselves and the world; the Lord's forgiveness takes away this blanket of shadow and darkness and gives us new light. The Lent we are living is an opportune and valuable time to approach the Lord, asking for His mercy, in the different forms that the Mother Church proposes to us.
The healed blind man, who now sees both with the eyes of the body and those of the soul, is the image of every baptized man, who immersed in Grace has been pulled out of the darkness and placed in the light of faith. But it is not enough to receive light, it is necessary to become light. Each of us is called to receive the divine light in order to manifest it with our whole life. The first Christians, the theologians of the first centuries, said that the community of Christians, that is, the Church, is the "mystery of the moon", because they gave light but it was not their own light, it was the light they received from Christ. We also must be "mystery of the moon": to give the light received from the son, who is Christ the Lord. St Paul reminds us of this today: "Be a child of light; for the fruit of light consists in all goodness, justice, and truth"(Eph 5:8-9). The seed of new life placed in us in Baptism is like a spark of a fire, which purifies us first, burning the evil that we have in our hearts, and allows us to shine and illuminate. With the light of Jesus.
May Mary Most Holy help us to imitate the blind man of the Gospel, so that we can be flooded with the light of Christ and walk with him on the path of salvation.
Pope Francis Homilies - John Chapter 9-11 (google.com)
3rd Sunday of Lent Year A
John 4: 5-42
Dear brothers and sisters, good morning!
This Sunday's Gospel passage, the third of Lent, presents Jesus' encounter with a Samaritan woman (cf. John 4:5-42). He is on his way with his disciples and they stop at a well in Samaria. The Samaritans were considered heretics by the Jews, and much despised, as second-class citizens. Jesus is tired, He is thirsty. A woman arrives to get water and He asks her, "Give me a drink" (see 7). Thus, breaking every barrier, He begins a dialogue in which He reveals to that woman the mystery of living water, that is, of the Holy Spirit, a gift from God. Indeed, to the surprised reaction of the woman, Jesus responds, "If you knew God's gift and who is the one who says to you, "Give me a drink!", you would have asked him and He would give you living water" (see 10).
At the heart of this dialogue is water. On the one hand, water as an essential element for living, which satisfies the thirst of the body and sustains life. On the other, water is a symbol of divine grace, which gives eternal life. In the biblical tradition God is the source of living water – as they say in the psalms, in the prophets –: moving away from God, a source of living water, and from his Law brought on the worst drought. This is the experience of the people of Israel in the desert. On the long road to freedom, dying of thirst, they cried out against Moses and against God because there was no water. Then, at God's behest, Moses brings water out of a rock, as a sign of God's providence that accompanies his people and gives them life (cf. Es 17,1-7).
And the Apostle Paul interprets that rock as a symbol of Christ. He will say thus: "And the rock is Christ" (cf. 1 Cor 10,4). He is the mysterious figure of his presence among the people of God on their journey. Christ is, in fact, the Temple from which, according to the vision of the prophets, the Holy Spirit flows, that is, the living water that purifies and gives life. Those who thirst for salvation can draw freely from Jesus, and the Holy Spirit will become in him or in her a source of full and eternal life. The promise of the living water that Jesus made to the Samaritan woman became a reality in His Passion: "blood and water" came out of his pierced ribs (John 19:34). Christ, the lamb immolated and resurrected, is the source from which the Holy Spirit springs, who remits sins and regenerates to new life.
This gift is also the source of testimony. Like the Samaritan woman, anyone who encounters the living Jesus feels the need to tell others, so that everyone might arrive at the point of professing that Jesus "is truly the saviour of the world"(John 4.42), as that woman's fellow townspeople later said. We too, generated in new life through Baptism, are called to testify to the life and hope that are within us. If our search and thirst find in Christ full contentment, we will manifest that salvation lies not in the "things" of this world, which eventually produce drought, but in the One who loved us and always loves us: Jesus our Saviour, in the living water that He offers us.
May Mary most Holy helps us to cultivate the desire for Christ, a source of living water, the only one who can satisfy the thirst for life and love that we carry in our hearts.
Pope Francis Homilies - John (google.com)
John 4: 5-42
Dear brothers and sisters, good morning!
This Sunday's Gospel passage, the third of Lent, presents Jesus' encounter with a Samaritan woman (cf. John 4:5-42). He is on his way with his disciples and they stop at a well in Samaria. The Samaritans were considered heretics by the Jews, and much despised, as second-class citizens. Jesus is tired, He is thirsty. A woman arrives to get water and He asks her, "Give me a drink" (see 7). Thus, breaking every barrier, He begins a dialogue in which He reveals to that woman the mystery of living water, that is, of the Holy Spirit, a gift from God. Indeed, to the surprised reaction of the woman, Jesus responds, "If you knew God's gift and who is the one who says to you, "Give me a drink!", you would have asked him and He would give you living water" (see 10).
At the heart of this dialogue is water. On the one hand, water as an essential element for living, which satisfies the thirst of the body and sustains life. On the other, water is a symbol of divine grace, which gives eternal life. In the biblical tradition God is the source of living water – as they say in the psalms, in the prophets –: moving away from God, a source of living water, and from his Law brought on the worst drought. This is the experience of the people of Israel in the desert. On the long road to freedom, dying of thirst, they cried out against Moses and against God because there was no water. Then, at God's behest, Moses brings water out of a rock, as a sign of God's providence that accompanies his people and gives them life (cf. Es 17,1-7).
And the Apostle Paul interprets that rock as a symbol of Christ. He will say thus: "And the rock is Christ" (cf. 1 Cor 10,4). He is the mysterious figure of his presence among the people of God on their journey. Christ is, in fact, the Temple from which, according to the vision of the prophets, the Holy Spirit flows, that is, the living water that purifies and gives life. Those who thirst for salvation can draw freely from Jesus, and the Holy Spirit will become in him or in her a source of full and eternal life. The promise of the living water that Jesus made to the Samaritan woman became a reality in His Passion: "blood and water" came out of his pierced ribs (John 19:34). Christ, the lamb immolated and resurrected, is the source from which the Holy Spirit springs, who remits sins and regenerates to new life.
This gift is also the source of testimony. Like the Samaritan woman, anyone who encounters the living Jesus feels the need to tell others, so that everyone might arrive at the point of professing that Jesus "is truly the saviour of the world"(John 4.42), as that woman's fellow townspeople later said. We too, generated in new life through Baptism, are called to testify to the life and hope that are within us. If our search and thirst find in Christ full contentment, we will manifest that salvation lies not in the "things" of this world, which eventually produce drought, but in the One who loved us and always loves us: Jesus our Saviour, in the living water that He offers us.
May Mary most Holy helps us to cultivate the desire for Christ, a source of living water, the only one who can satisfy the thirst for life and love that we carry in our hearts.
Pope Francis Homilies - John (google.com)
2nd Sunday of Lent Year A
Matthew 17: 1-9
Dear brothers and sisters, good morning!
The Gospel of this second Sunday of Lent (cf. Mt 17:1-9) presents to us the account of Jesus' Transfiguration. He takes Peter, James and John with Him and climbs a high mountain, a symbol of closeness to God, to open them to a fuller understanding of the mystery of His person, who will have to suffer, die and then rise again. Indeed, Jesus had begun to speak to them about the sufferings, death, and resurrection that awaited Him, but they could not accept that prospect. For this reason, when Jesus reached the top of the mountain, He immersed Himself in prayer and was transfigured before the three disciples: His face, the Gospel says, shone like the sun and His clothes became as white as light.
Through the wonderful event of the Transfiguration, the three disciples are called to recognize in Jesus the Son of God shining with glory. They thus advance in the knowledge of their Master, realizing that the human aspect does not express all His reality; in their eyes the otherworldly and divine dimension of Jesus is revealed. And from above a voice rings out that says, "This is my beloved Son, with whom I am well pleased; listen to Him" (see 5). It is the heavenly Father who confirms the investiture – let's call it that – of Jesus already made on the day of baptism in the Jordan and invites the disciples to listen to Him and follow Him.
It should be emphasized that, in the midst of the group of the Twelve, Jesus chooses to take Peter, James and John with Him up on the mountain. It is reserved for them to witness the transfiguration. But why were these three chosen? Because are they the holiest ones ? No. Peter, in the hour of trial, will deny Him; and the two brothers James and John will ask to have the first places in His kingdom (cf. Mt 20:20-23). Jesus, however, does not choose according to our criteria, but according to His plan of love. Jesus' love has no measure: it is love, and He chooses with that design of love. It is a free, unconditional choice, a free initiative, a divine friendship that asks for nothing in return. And as He called those three disciples, so even today he calls some to be close to Him, so that He can bear witness. Being witnesses of Jesus is a gift that we do not deserve: we may feel inadequate, but we cannot back out with the excuse of our incapacity.
We have not been on Mount Tabor, we have not seen the face of Jesus shining like the sun with our own eyes. However, the Word of Salvation has also been given to us, faith has been given to us and we have experienced, in different ways, the joy of meeting Jesus. Jesus also says to us: "Stand up and do not be afraid"(Mt 17:7). In this world, marked by selfishness and greed, God's light is obscured by the concerns of everyday life. We often say: I do not have time to pray, I am not able to carry out a service in the parish, to respond to the requests of others... But we must not forget that the Baptism we have received has made us witnesses, not because of our own capacity, but because of the gift of the Spirit.
In this favourable time of Lent, may the Virgin Mary obtain for us that docility of the Spirit, which is indispensable for setting out resolutely on the path of conversion.
Pope Francis Homilies - Matthew Chapter 16-17
Matthew 17: 1-9
Dear brothers and sisters, good morning!
The Gospel of this second Sunday of Lent (cf. Mt 17:1-9) presents to us the account of Jesus' Transfiguration. He takes Peter, James and John with Him and climbs a high mountain, a symbol of closeness to God, to open them to a fuller understanding of the mystery of His person, who will have to suffer, die and then rise again. Indeed, Jesus had begun to speak to them about the sufferings, death, and resurrection that awaited Him, but they could not accept that prospect. For this reason, when Jesus reached the top of the mountain, He immersed Himself in prayer and was transfigured before the three disciples: His face, the Gospel says, shone like the sun and His clothes became as white as light.
Through the wonderful event of the Transfiguration, the three disciples are called to recognize in Jesus the Son of God shining with glory. They thus advance in the knowledge of their Master, realizing that the human aspect does not express all His reality; in their eyes the otherworldly and divine dimension of Jesus is revealed. And from above a voice rings out that says, "This is my beloved Son, with whom I am well pleased; listen to Him" (see 5). It is the heavenly Father who confirms the investiture – let's call it that – of Jesus already made on the day of baptism in the Jordan and invites the disciples to listen to Him and follow Him.
It should be emphasized that, in the midst of the group of the Twelve, Jesus chooses to take Peter, James and John with Him up on the mountain. It is reserved for them to witness the transfiguration. But why were these three chosen? Because are they the holiest ones ? No. Peter, in the hour of trial, will deny Him; and the two brothers James and John will ask to have the first places in His kingdom (cf. Mt 20:20-23). Jesus, however, does not choose according to our criteria, but according to His plan of love. Jesus' love has no measure: it is love, and He chooses with that design of love. It is a free, unconditional choice, a free initiative, a divine friendship that asks for nothing in return. And as He called those three disciples, so even today he calls some to be close to Him, so that He can bear witness. Being witnesses of Jesus is a gift that we do not deserve: we may feel inadequate, but we cannot back out with the excuse of our incapacity.
We have not been on Mount Tabor, we have not seen the face of Jesus shining like the sun with our own eyes. However, the Word of Salvation has also been given to us, faith has been given to us and we have experienced, in different ways, the joy of meeting Jesus. Jesus also says to us: "Stand up and do not be afraid"(Mt 17:7). In this world, marked by selfishness and greed, God's light is obscured by the concerns of everyday life. We often say: I do not have time to pray, I am not able to carry out a service in the parish, to respond to the requests of others... But we must not forget that the Baptism we have received has made us witnesses, not because of our own capacity, but because of the gift of the Spirit.
In this favourable time of Lent, may the Virgin Mary obtain for us that docility of the Spirit, which is indispensable for setting out resolutely on the path of conversion.
Pope Francis Homilies - Matthew Chapter 16-17
1st Sunday of Lent Year A
Matthew 4: 1-11
Dear brothers and sisters, good morning!
On this first Sunday of Lent, the Gospel (cf. Mt 4:1-11) recounts that Jesus, after having been baptised in the Jordan River, "was led by the Spirit into the desert, to be tempted by the devil" (v. 1). He is preparing to begin his mission of proclaiming the Kingdom of Heaven and, just as Moses and Elijah did (cf. Es 24:18; 1 King 19:8), in the Old Testament, He does so with a forty-day fast. This is the beginning of Lent.
At the end of this period of fasting, the tempter, the devil, breaks in, and three times tries to put Jesus to the test. The first temptation arises by the fact that Jesus is hungry; and so the devil suggests to Him, "If you are the Son of God, command that these stones become loaves of bread" (v. 3). A challenge. But Jesus' answer is clear: "It is written: "One does not live on bread alone but by every word that comes out of the mouth of God" (4:4). He recalls Moses, when he reminded the people of the long journey they had made in the desert, through which he learned that his life depended on the Word of God (cf. Dt 8:3).
Then the devil makes a second attempt, (cf. vv. 5-6) he gets more cunning, this time he quotes the Sacred Scripture. The strategy is clear: if you have so much confidence in the power of God, then try it, in fact Scripture itself confirms that you will be aided by angels (cf. v. 6). But even in this case Jesus does not allow himself to be confounded, because those who believe know that one does not put God to the test, instead he trusts Gods goodness. Therefore, to the words of the Bible, which Satan has interpreted for his own purposes, Jesus responds with another quote: "Again it is written: "You shall not put the Lord, your God, to the test" (v. 7).
Finally, the third attempt (cf. 8-9) reveals the true reasoning of the devil: since the coming of the Kingdom of Heaven marks the beginning of his own defeat, the evil one would like to divert Jesus from fulfilling His mission, by presenting Him as a political Messiah. But Jesus rejects the idolatry of human power and glory and, in the end, drives out the tempter by saying to him: "Be gone, Satan! It is written: "The Lord, your God, shall you worship and him alone shall you serve" (v. 10). And at this point, the angels approach to serve Jesus, who is faithful in handing Himself over to the Father (cf. v. 11).
This teaches us one thing: Jesus does not dialogue with the devil. Jesus responds to the devil with the Word of God, not by His own words. In temptation, we often begin to dialogue with temptation, to dialogue with the devil: "Yes, but I may do this..., then I confess, then this, that one...". Never dialogue with the devil. Jesus says only two things to the devil: he drives him away or, as in this case, responds with the Word of God. Be careful: never dialogue with temptation, never dialogue with the devil.
Even today Satan breaks into people's lives to tempt them with his tempting proposals; he mixes his voice with the many other voices that try to tame our conscience. Messages come at us from many places inviting us to "let ourselves be tempted" to experience the intoxication of the transgression. The experience of Jesus teaches us that temptation is an attempt to follow alternative paths to God's: "But, do this, there is no problem, then God forgives! But a day of joy take it..." – "But it is a sin!" – "No, it is nothing like this". This is an alternative route to God's path, and these give us the sense of being self-sufficient, of the enjoyment of life as an end to itself. But all this is illusory: we soon realize that the more we distance ourselves from God, the more defenceless and helpless we feel in the face of the great problems of existence.
May the Virgin Mary, the Mother of Him who crushed the head of the serpent, helps us in this time of Lent to be vigilant in the face of temptations, not to submit to any idol of this world, to follow Jesus in the fight against evil; and we will also succeed as Jesus.
Pope Francis Homilies - Matthew
Matthew 4: 1-11
Dear brothers and sisters, good morning!
On this first Sunday of Lent, the Gospel (cf. Mt 4:1-11) recounts that Jesus, after having been baptised in the Jordan River, "was led by the Spirit into the desert, to be tempted by the devil" (v. 1). He is preparing to begin his mission of proclaiming the Kingdom of Heaven and, just as Moses and Elijah did (cf. Es 24:18; 1 King 19:8), in the Old Testament, He does so with a forty-day fast. This is the beginning of Lent.
At the end of this period of fasting, the tempter, the devil, breaks in, and three times tries to put Jesus to the test. The first temptation arises by the fact that Jesus is hungry; and so the devil suggests to Him, "If you are the Son of God, command that these stones become loaves of bread" (v. 3). A challenge. But Jesus' answer is clear: "It is written: "One does not live on bread alone but by every word that comes out of the mouth of God" (4:4). He recalls Moses, when he reminded the people of the long journey they had made in the desert, through which he learned that his life depended on the Word of God (cf. Dt 8:3).
Then the devil makes a second attempt, (cf. vv. 5-6) he gets more cunning, this time he quotes the Sacred Scripture. The strategy is clear: if you have so much confidence in the power of God, then try it, in fact Scripture itself confirms that you will be aided by angels (cf. v. 6). But even in this case Jesus does not allow himself to be confounded, because those who believe know that one does not put God to the test, instead he trusts Gods goodness. Therefore, to the words of the Bible, which Satan has interpreted for his own purposes, Jesus responds with another quote: "Again it is written: "You shall not put the Lord, your God, to the test" (v. 7).
Finally, the third attempt (cf. 8-9) reveals the true reasoning of the devil: since the coming of the Kingdom of Heaven marks the beginning of his own defeat, the evil one would like to divert Jesus from fulfilling His mission, by presenting Him as a political Messiah. But Jesus rejects the idolatry of human power and glory and, in the end, drives out the tempter by saying to him: "Be gone, Satan! It is written: "The Lord, your God, shall you worship and him alone shall you serve" (v. 10). And at this point, the angels approach to serve Jesus, who is faithful in handing Himself over to the Father (cf. v. 11).
This teaches us one thing: Jesus does not dialogue with the devil. Jesus responds to the devil with the Word of God, not by His own words. In temptation, we often begin to dialogue with temptation, to dialogue with the devil: "Yes, but I may do this..., then I confess, then this, that one...". Never dialogue with the devil. Jesus says only two things to the devil: he drives him away or, as in this case, responds with the Word of God. Be careful: never dialogue with temptation, never dialogue with the devil.
Even today Satan breaks into people's lives to tempt them with his tempting proposals; he mixes his voice with the many other voices that try to tame our conscience. Messages come at us from many places inviting us to "let ourselves be tempted" to experience the intoxication of the transgression. The experience of Jesus teaches us that temptation is an attempt to follow alternative paths to God's: "But, do this, there is no problem, then God forgives! But a day of joy take it..." – "But it is a sin!" – "No, it is nothing like this". This is an alternative route to God's path, and these give us the sense of being self-sufficient, of the enjoyment of life as an end to itself. But all this is illusory: we soon realize that the more we distance ourselves from God, the more defenceless and helpless we feel in the face of the great problems of existence.
May the Virgin Mary, the Mother of Him who crushed the head of the serpent, helps us in this time of Lent to be vigilant in the face of temptations, not to submit to any idol of this world, to follow Jesus in the fight against evil; and we will also succeed as Jesus.
Pope Francis Homilies - Matthew
7th Sunday in Ordinary Time Year A
Leviticus 19: 1-2, 17-18,
1 Corinthians 3: 16-23,
Matthew 5: 38-48
Jesus quotes the ancient law: “An eye for an eye and a tooth for a tooth” (Mt 5:38; Ex 21:24). We know what that law meant: when someone takes something from you, you are to take the same thing from him. This law of retaliation was actually a sign of progress, since it prevented excessive retaliation. If someone harms you, then you can repay him or her in the same degree; you cannot do something worse. Ending the matter there, in a fair exchange, was a step forward.
But Jesus goes far beyond this: “But I say to you, do not resist one who is evil” (Mt 5:39). But how, Lord? If someone thinks badly of me, if someone hurts me, why can I not repay him with the same currency? “No”, says Jesus. Nonviolence. No act of violence.
We might think that Jesus’ teaching is a part of a plan; in the end, the wicked will desist. But that is not why Jesus asks us to love even those who do us harm. What, then, is the reason? It is that the Father, our Father, continues to love everyone, even when his love is not reciprocated. The Father “makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (v. 45). In today’s first reading, he tells us: “You shall be holy; for I, the Lord your God, am holy” (Lev 19:2). In other words: “Live like me, seek the things that I seek”. And that is precisely what Jesus did. He did not point a finger at those who wrongfully condemned him and put him to a cruel death, but opened his arms to them on the cross. And he forgave those who drove the nails into his wrists (cf. Lk 23:33-34).
If we want to be disciples of Christ, if we want to call ourselves Christians, this is the only way; there is no other. Having been loved by God, we are called to love in return; having been forgiven, we are called to forgive; having been touched by love, we are called to love without waiting for others to love first; having been saved graciously, we are called to seek no benefit from the good we do. You may well say: “But Jesus goes too far! He even says: “Love your enemies and pray for those who they persecute you” (Mt 5:44). Surely he speaks like this to gain people’s attention, but he cannot really mean it”. But he really does. Here Jesus is not speaking in paradoxes or using nice turns of phrase. He is direct and clear. He quotes the ancient law and solemnly tells us: “But I say to you: love your enemies”. His words are deliberate and precise.
Love your enemies and pray for those who persecute you. This is the Christian innovation. It is the Christian difference. Pray and love: this is what we must do; and not only with regard to those who love us, not only with regard to our friends or our own people. The love of Jesus knows no boundaries or barriers. The Lord demands of us the courage to have a love that does not count the cost. Because the measure of Jesus is love without measure. How many times have we neglected that demand, behaving like everyone else! Yet his commandment of love is not simply a challenge; it is the very heart of the Gospel. Where the command of universal love is concerned, let us not accept excuses or preach prudent caution. The Lord was not cautious; he did not yield to compromises. He asks of us the extremism of charity. This is the only legitimate kind of Christian extremism: the extremism of love.
Love your enemies. We do well today, at Mass and afterwards, to repeat these words to ourselves and apply them to those who treat us badly, who annoy us, whom we find hard to accept, who trouble our serenity. Love your enemies. We also do well to ask ourselves: “What am I really concerned about in this life? About my enemies, or about those who dislike me? Or about loving?” Do not worry about the malice of others. about those who think ill of you. Instead, begin to disarm your heart out of love for Jesus. For those who love God have no enemies in their hearts.
The worship of God is contrary to the culture of hatred. And the culture of hatred is fought by combatting the cult of complaint. How many times do we complain about the things that we lack, about the things that go wrong! Jesus knows about all the things that don’t work. He knows that there is always going to be someone who dislikes us. Or someone who makes our life miserable. All he asks us to do is pray and love. This is the revolution of Jesus, the greatest revolution in history: from hating our enemy to loving our enemy; from the cult of complaint to the culture of gift. If we belong to Jesus, this is the road we are called to take! There is no other.
True enough, you can object: “I understand the grandeur of the ideal, but that is not how life really is! If I love and forgive, I will not survive in this world, where the logic of power prevails and people seem to be concerned only with themselves”. So is Jesus’ logic, his way of seeing things, the logic of losers? In the eyes of the world, it is, but in the eyes of God it is the logic of winners. As Saint Paul told us in the second reading: “Let no one deceive himself... For the wisdom of this world is folly with God” (1 Cor 3:18-19). God sees what we cannot see. He knows how to win. He knows that evil can only be conquered by goodness. That is how he saved us: not by the sword, but by the cross. To love and forgive is to live as a conqueror. We will lose if we defend the faith by force.
The Lord would repeat to us the words he addressed to Peter in Gethsemane: “Put your sword into its sheath” (Jn 18:11). In the Gethsemanes of today, in our indifferent and unjust world that seems to testify to the agony of hope, a Christian cannot be like those disciples who first took up the sword and later fled. No, the solution is not to draw our sword against others, or to flee from the times in which we live. The solution is the way of Jesus: active love, humble love, love “to the end” (Jn 13:1).
Dear brothers and sisters, today Jesus, with his limitless love, raises the bar of our humanity. In the end, we can ask ourselves: “Will we be able to make it?” If the goal were impossible, the Lord would not have asked us to strive for it. By our own effort, it is difficult to achieve; it is a grace and it needs to be implored. Ask God for the strength to love. Say to him: “Lord, help me to love, teach me to forgive. I cannot do it alone, I need you”. But we also have to ask for the grace to be able to see others not as hindrances and complications, but as brothers and sisters to be loved. How often we pray for help and favours for ourselves, yet how seldom do we pray to learn how to love! We need to pray more frequently for the grace to live the essence of the Gospel, to be truly Christian. For “in the evening of life, we will be judged on love” (Saint John of the Cross, Sayings of Light and Love, 57).
Today let us choose love, whatever the cost, even if it means going against the tide. Let us not yield to the thinking of this world, or content ourselves with half measures. Let us accept the challenge of Jesus, the challenge of charity. Then we will be true Christians and our world will be more human.
Pope Francis Homilies - Matthew Chapter 5
Leviticus 19: 1-2, 17-18,
1 Corinthians 3: 16-23,
Matthew 5: 38-48
Jesus quotes the ancient law: “An eye for an eye and a tooth for a tooth” (Mt 5:38; Ex 21:24). We know what that law meant: when someone takes something from you, you are to take the same thing from him. This law of retaliation was actually a sign of progress, since it prevented excessive retaliation. If someone harms you, then you can repay him or her in the same degree; you cannot do something worse. Ending the matter there, in a fair exchange, was a step forward.
But Jesus goes far beyond this: “But I say to you, do not resist one who is evil” (Mt 5:39). But how, Lord? If someone thinks badly of me, if someone hurts me, why can I not repay him with the same currency? “No”, says Jesus. Nonviolence. No act of violence.
We might think that Jesus’ teaching is a part of a plan; in the end, the wicked will desist. But that is not why Jesus asks us to love even those who do us harm. What, then, is the reason? It is that the Father, our Father, continues to love everyone, even when his love is not reciprocated. The Father “makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (v. 45). In today’s first reading, he tells us: “You shall be holy; for I, the Lord your God, am holy” (Lev 19:2). In other words: “Live like me, seek the things that I seek”. And that is precisely what Jesus did. He did not point a finger at those who wrongfully condemned him and put him to a cruel death, but opened his arms to them on the cross. And he forgave those who drove the nails into his wrists (cf. Lk 23:33-34).
If we want to be disciples of Christ, if we want to call ourselves Christians, this is the only way; there is no other. Having been loved by God, we are called to love in return; having been forgiven, we are called to forgive; having been touched by love, we are called to love without waiting for others to love first; having been saved graciously, we are called to seek no benefit from the good we do. You may well say: “But Jesus goes too far! He even says: “Love your enemies and pray for those who they persecute you” (Mt 5:44). Surely he speaks like this to gain people’s attention, but he cannot really mean it”. But he really does. Here Jesus is not speaking in paradoxes or using nice turns of phrase. He is direct and clear. He quotes the ancient law and solemnly tells us: “But I say to you: love your enemies”. His words are deliberate and precise.
Love your enemies and pray for those who persecute you. This is the Christian innovation. It is the Christian difference. Pray and love: this is what we must do; and not only with regard to those who love us, not only with regard to our friends or our own people. The love of Jesus knows no boundaries or barriers. The Lord demands of us the courage to have a love that does not count the cost. Because the measure of Jesus is love without measure. How many times have we neglected that demand, behaving like everyone else! Yet his commandment of love is not simply a challenge; it is the very heart of the Gospel. Where the command of universal love is concerned, let us not accept excuses or preach prudent caution. The Lord was not cautious; he did not yield to compromises. He asks of us the extremism of charity. This is the only legitimate kind of Christian extremism: the extremism of love.
Love your enemies. We do well today, at Mass and afterwards, to repeat these words to ourselves and apply them to those who treat us badly, who annoy us, whom we find hard to accept, who trouble our serenity. Love your enemies. We also do well to ask ourselves: “What am I really concerned about in this life? About my enemies, or about those who dislike me? Or about loving?” Do not worry about the malice of others. about those who think ill of you. Instead, begin to disarm your heart out of love for Jesus. For those who love God have no enemies in their hearts.
The worship of God is contrary to the culture of hatred. And the culture of hatred is fought by combatting the cult of complaint. How many times do we complain about the things that we lack, about the things that go wrong! Jesus knows about all the things that don’t work. He knows that there is always going to be someone who dislikes us. Or someone who makes our life miserable. All he asks us to do is pray and love. This is the revolution of Jesus, the greatest revolution in history: from hating our enemy to loving our enemy; from the cult of complaint to the culture of gift. If we belong to Jesus, this is the road we are called to take! There is no other.
True enough, you can object: “I understand the grandeur of the ideal, but that is not how life really is! If I love and forgive, I will not survive in this world, where the logic of power prevails and people seem to be concerned only with themselves”. So is Jesus’ logic, his way of seeing things, the logic of losers? In the eyes of the world, it is, but in the eyes of God it is the logic of winners. As Saint Paul told us in the second reading: “Let no one deceive himself... For the wisdom of this world is folly with God” (1 Cor 3:18-19). God sees what we cannot see. He knows how to win. He knows that evil can only be conquered by goodness. That is how he saved us: not by the sword, but by the cross. To love and forgive is to live as a conqueror. We will lose if we defend the faith by force.
The Lord would repeat to us the words he addressed to Peter in Gethsemane: “Put your sword into its sheath” (Jn 18:11). In the Gethsemanes of today, in our indifferent and unjust world that seems to testify to the agony of hope, a Christian cannot be like those disciples who first took up the sword and later fled. No, the solution is not to draw our sword against others, or to flee from the times in which we live. The solution is the way of Jesus: active love, humble love, love “to the end” (Jn 13:1).
Dear brothers and sisters, today Jesus, with his limitless love, raises the bar of our humanity. In the end, we can ask ourselves: “Will we be able to make it?” If the goal were impossible, the Lord would not have asked us to strive for it. By our own effort, it is difficult to achieve; it is a grace and it needs to be implored. Ask God for the strength to love. Say to him: “Lord, help me to love, teach me to forgive. I cannot do it alone, I need you”. But we also have to ask for the grace to be able to see others not as hindrances and complications, but as brothers and sisters to be loved. How often we pray for help and favours for ourselves, yet how seldom do we pray to learn how to love! We need to pray more frequently for the grace to live the essence of the Gospel, to be truly Christian. For “in the evening of life, we will be judged on love” (Saint John of the Cross, Sayings of Light and Love, 57).
Today let us choose love, whatever the cost, even if it means going against the tide. Let us not yield to the thinking of this world, or content ourselves with half measures. Let us accept the challenge of Jesus, the challenge of charity. Then we will be true Christians and our world will be more human.
Pope Francis Homilies - Matthew Chapter 5
6th Sunday in Ordinary Time Year A
Matthew 5: 17-37
Dear brothers and sisters, good morning!
Today’s Gospel reading (cf. Mt 5: 17-37) is from the “Sermon on the Mount” and deals with the subject of the fulfilment of the Law: how I must fulfil the Law, how it is to be done. Jesus wants to help His listeners take the right approach to the prescriptions of the Commandments given to Moses, urging them to be open to God Who educates us to true freedom and responsibility through the Law. It is a matter of living it as an instrument of freedom. Let us not forget this: to live the Law as an instrument of freedom, which helps me to be freer, which helps me not to be a slave to passions and sin. Let us think about wars, let us think about the consequences of wars, let us think of that little girl who died of the cold in Syria the day before yesterday. So many calamities, so many. This is the result of passions, and people who wage war do not know how to master their passions. They do not comply with the law. When you give in to temptations and passions, you are not lords and agents of your own life, but you become incapable of managing it with will and responsibility.
Jesus’ discourse is divided into four antitheses, each one expressed with the formula “You have heard that it was said... I say to you”. These antitheses refer to as many situations in daily life: murder, adultery, divorce and oaths. Jesus does not abolish the prescriptions concerning these issues, but He explains their full meaning and indicates the spirit in which they must be observed. He encourages us to move from formal observance of the Law to substantive observance, accepting the Law in our hearts, which is the centre of the intentions, decisions, words and gestures of each one of us. From the heart come good and bad deeds.
By accepting the Law of God in the heart one understands that, when one does not love one's neighbour, to some extent one kills oneself and others, because hatred, rivalry and division kill the fraternal charity that is the basis of interpersonal relationships. And this applies to what I have said about wars and also to gossip, because language kills. By accepting the Law of God in your heart you understand that desires must be guided, because not everything you desire can be had, and it is not good to give in to selfish and possessive feelings. When one accepts the Law of God in one’s heart, one understands that one must abandon a lifestyle of broken promises, as well as move from the prohibition of perjury to the decision not to swear at all, assuming the attitude of full sincerity with everyone.
And Jesus is aware that it is not easy to live the Commandments in such an all-encompassing way. That is why He offers us the help of His love: He came into the world not only to fulfil the Law, but also to give us His Grace, so that we can do God’s will, loving Him and our brothers. We can do everything, everything, with the Grace of God! On the contrary, holiness is none other than guarding this gratuitousness that God has given us, this Grace. It is a matter of trusting and entrusting ourselves to Him, to His Grace, to that gratuitousness that He has given us, and welcoming the hand He constantly extends to us, so that our efforts and our necessary commitment can be sustained by His help, filled with goodness and mercy.
Today Jesus asks us to continue on the path of love that He has indicated to us and which begins from the heart. This is the way to live as Christians. May the Virgin Mary help us to follow the path traced out by her Son, to reach true joy and to spread justice and peace everywhere.
Pope Francis Homilies - Matthew Chapter 5
Matthew 5: 17-37
Dear brothers and sisters, good morning!
Today’s Gospel reading (cf. Mt 5: 17-37) is from the “Sermon on the Mount” and deals with the subject of the fulfilment of the Law: how I must fulfil the Law, how it is to be done. Jesus wants to help His listeners take the right approach to the prescriptions of the Commandments given to Moses, urging them to be open to God Who educates us to true freedom and responsibility through the Law. It is a matter of living it as an instrument of freedom. Let us not forget this: to live the Law as an instrument of freedom, which helps me to be freer, which helps me not to be a slave to passions and sin. Let us think about wars, let us think about the consequences of wars, let us think of that little girl who died of the cold in Syria the day before yesterday. So many calamities, so many. This is the result of passions, and people who wage war do not know how to master their passions. They do not comply with the law. When you give in to temptations and passions, you are not lords and agents of your own life, but you become incapable of managing it with will and responsibility.
Jesus’ discourse is divided into four antitheses, each one expressed with the formula “You have heard that it was said... I say to you”. These antitheses refer to as many situations in daily life: murder, adultery, divorce and oaths. Jesus does not abolish the prescriptions concerning these issues, but He explains their full meaning and indicates the spirit in which they must be observed. He encourages us to move from formal observance of the Law to substantive observance, accepting the Law in our hearts, which is the centre of the intentions, decisions, words and gestures of each one of us. From the heart come good and bad deeds.
By accepting the Law of God in the heart one understands that, when one does not love one's neighbour, to some extent one kills oneself and others, because hatred, rivalry and division kill the fraternal charity that is the basis of interpersonal relationships. And this applies to what I have said about wars and also to gossip, because language kills. By accepting the Law of God in your heart you understand that desires must be guided, because not everything you desire can be had, and it is not good to give in to selfish and possessive feelings. When one accepts the Law of God in one’s heart, one understands that one must abandon a lifestyle of broken promises, as well as move from the prohibition of perjury to the decision not to swear at all, assuming the attitude of full sincerity with everyone.
And Jesus is aware that it is not easy to live the Commandments in such an all-encompassing way. That is why He offers us the help of His love: He came into the world not only to fulfil the Law, but also to give us His Grace, so that we can do God’s will, loving Him and our brothers. We can do everything, everything, with the Grace of God! On the contrary, holiness is none other than guarding this gratuitousness that God has given us, this Grace. It is a matter of trusting and entrusting ourselves to Him, to His Grace, to that gratuitousness that He has given us, and welcoming the hand He constantly extends to us, so that our efforts and our necessary commitment can be sustained by His help, filled with goodness and mercy.
Today Jesus asks us to continue on the path of love that He has indicated to us and which begins from the heart. This is the way to live as Christians. May the Virgin Mary help us to follow the path traced out by her Son, to reach true joy and to spread justice and peace everywhere.
Pope Francis Homilies - Matthew Chapter 5
Fifth Sunday in Ordinary Time Year A
Matthew 5: 13-16
Dear brothers and sisters, good morning!
In today's Gospel (cf. Mt 5:13-16), Jesus says to his disciples: "You are the salt of the earth. You are the light of the world" (vv. 13.14). He uses symbolic language not so much to give a definition of the disciple but to set out for those who wish to follow Him certain criteria for living their mission in the world.
The first image: salt. Salt is the component that gives flavour and that stores and preserves food from corruption. The disciple is therefore called to keep society away from the dangers, and the corrosive elements that pollute people's lives. It is a question of resisting sin and moral degradation, and bearing witness to the values of honesty and fraternity, without giving in to the worldly enticements of careerism, power and wealth. The disciple is "salt" who, despite the daily failures – because we all have them – rises from the dust of their own mistakes, starting again with courage and patience, every day, to seek dialogue and encounter with others. A disciple is "salt" who does not seek approval and praise, but strives to be a humble and constructive presence, in fidelity to the teachings of Jesus who came into the world not to be served, but to serve. And this attitude is greatly needed!
The second image that Jesus offers to His disciples is that of light: "You are the light of the world." The light disperses the darkness and allows you to see. Jesus is the light that has dispelled the darkness, but it still remains in the world and in individual people. It is the task of the Christian to dispel it further by making Christ's light shine among others and by proclaiming His Gospel. This outpouring of light can come from our words, but it must come mainly from our 'good deeds' (see 16). A disciple and a Christian community are the light of the world when they direct others to God, helping each person to experience His goodness and mercy. A disciple of Jesus is light when he or she knows how to live their faith outside of confined spaces, helping to eliminating prejudices, eliminating slander, and in bringing the light of truth into situations tainted by hypocrisy and lies. You must be the light. But it is not my own light, it is the light of Jesus : we are instruments of Jesus and we must radiate His light to reach everyone.
Jesus invites us not to be afraid to live in the world, even if there are sometimes conditions of conflict and sin in it. In the face of violence, injustice and oppression, Christians cannot shut up within themselves in or hide in the security of their own enclosure; even the Church cannot shut up within herself, she cannot abandon her mission of evangelization and service. Jesus, in the Last Supper, asked the Father not to remove the disciples from the world, to leave them, there, in the world, but to guard them from the spirit of the world. The Church gives generously and tenderly for the least and the poor: this is not the spirit of the world, this is her light, she is salt. The Church hears the cry of the least and the excluded, because she is aware of being a pilgrim community called to extend throughout history the saving presence of Jesus Christ.
May the Blessed Virgin helps us to be salt and light in the world, bringing to everyone, in life and word, the Good News of God's love.
Pope Francis Homilies - Matthew Chapter 5
Matthew 5: 13-16
Dear brothers and sisters, good morning!
In today's Gospel (cf. Mt 5:13-16), Jesus says to his disciples: "You are the salt of the earth. You are the light of the world" (vv. 13.14). He uses symbolic language not so much to give a definition of the disciple but to set out for those who wish to follow Him certain criteria for living their mission in the world.
The first image: salt. Salt is the component that gives flavour and that stores and preserves food from corruption. The disciple is therefore called to keep society away from the dangers, and the corrosive elements that pollute people's lives. It is a question of resisting sin and moral degradation, and bearing witness to the values of honesty and fraternity, without giving in to the worldly enticements of careerism, power and wealth. The disciple is "salt" who, despite the daily failures – because we all have them – rises from the dust of their own mistakes, starting again with courage and patience, every day, to seek dialogue and encounter with others. A disciple is "salt" who does not seek approval and praise, but strives to be a humble and constructive presence, in fidelity to the teachings of Jesus who came into the world not to be served, but to serve. And this attitude is greatly needed!
The second image that Jesus offers to His disciples is that of light: "You are the light of the world." The light disperses the darkness and allows you to see. Jesus is the light that has dispelled the darkness, but it still remains in the world and in individual people. It is the task of the Christian to dispel it further by making Christ's light shine among others and by proclaiming His Gospel. This outpouring of light can come from our words, but it must come mainly from our 'good deeds' (see 16). A disciple and a Christian community are the light of the world when they direct others to God, helping each person to experience His goodness and mercy. A disciple of Jesus is light when he or she knows how to live their faith outside of confined spaces, helping to eliminating prejudices, eliminating slander, and in bringing the light of truth into situations tainted by hypocrisy and lies. You must be the light. But it is not my own light, it is the light of Jesus : we are instruments of Jesus and we must radiate His light to reach everyone.
Jesus invites us not to be afraid to live in the world, even if there are sometimes conditions of conflict and sin in it. In the face of violence, injustice and oppression, Christians cannot shut up within themselves in or hide in the security of their own enclosure; even the Church cannot shut up within herself, she cannot abandon her mission of evangelization and service. Jesus, in the Last Supper, asked the Father not to remove the disciples from the world, to leave them, there, in the world, but to guard them from the spirit of the world. The Church gives generously and tenderly for the least and the poor: this is not the spirit of the world, this is her light, she is salt. The Church hears the cry of the least and the excluded, because she is aware of being a pilgrim community called to extend throughout history the saving presence of Jesus Christ.
May the Blessed Virgin helps us to be salt and light in the world, bringing to everyone, in life and word, the Good News of God's love.
Pope Francis Homilies - Matthew Chapter 5
Mathew 5: 1-12
Blessed: this is the word with which Jesus begins his preaching in Matthew’s Gospel. And it is the refrain he repeats today, as if to fix in our hearts, more than anything, an essential message: if you are with Jesus, if you love to listen to his word as the disciples of that time did, if you try to live out this word every day, then you are blessed. Not you will be blessed, but you are blessed; this is the first truth we know about the Christian life. It is not simply a list of external prescriptions to fulfil or a set of teachings to know. The Christian life, first and foremost, is not this; rather, it is the knowledge that, in Jesus, we are the Father’s beloved children. The Christian life means living out the joy of this blessedness, wanting to live life as a love story, the story of God’s faithful love, he who never abandons us and wishes to be in communion with us always. This is the reason for our joy, a joy that no one in the world and no circumstance in our lives can take from us. It is a joy that gives peace also in the midst of pain, a joy that already makes us participate in that eternal happiness which awaits us. Dear brothers and sisters, in the joy of meeting you, this is the word I have come to say to you: blessed!
Even as Jesus calls his own disciples blessed, we are yet struck by the reasons for the individual Beatitudes. We see in them an overturning of that popular thinking, according to which it is the rich and the powerful who are blessed, those who are successful and acclaimed by the crowds. For Jesus, on the other hand, blessed are the poor, the meek, those who remain just even at the cost of appearing in a bad light, those who are persecuted. Who is correct here: Jesus or the world? To understand this, let us look at how Jesus lived: poor in respect to things, but wealthy in love; he healed so many lives, but did not spare his own. He came to serve and not to be served; he taught us that greatness is not found in having but rather in giving. Just and meek, he did not offer resistance, but allowed himself to be condemned unjustly. In this way Jesus brought God’s love into the world. Only in this way did he defeat death, sin, fear and even worldliness: only by the power of divine love. Let us together ask here today for the grace of rediscovering the attraction of following Jesus, of imitating him, of not seeking anyone else but him and his humble love. For here is the meaning of our life: in communion with him and in our love for others. Do you believe in this?
I have also come to say thank you for the way in which you live the Gospel we heard. People say that the difference between the written Gospel and the lived Gospel is the same difference between written music and performed music. You who are here know the Gospel’s tune and you follow its rhythm with enthusiasm. You are a choir composed of numerous nations, languages and rites; a diversity that the Holy Spirit loves and wants to harmonize ever more, in order to make a symphony. This joyful polyphony of faith is a witness that you give everyone and that builds up the Church. It struck me what Bishop Hinder once said: that he not only feels himself to be your shepherd, but that you, by your example, are often shepherds to him. Thank you for that!
To live the life of the blessed and following the way of Jesus does not, however, mean always being cheerful.
Someone who is afflicted, who suffers injustice, who does everything he can to be a peacemaker, knows what it means to suffer. It is most certainly not easy for you to live far from home, missing the affection of your loved ones, and perhaps also feeling uncertainty about the future. But the Lord is faithful and does not abandon his people. A story from the life of Saint Anthony the Abbot, the great founder of monasticism in the desert, may be helpful to us. He left everything for the Lord and found himself in the desert. There, for a time, he was immersed in a bitter spiritual struggle that gave him no peace; he was assaulted by doubts and darkness, and even by temptation to give in to nostalgia and regrets about his earlier life. But then, after all this torment the Lord consoled him, and Saint Anthony asked him: “Where were you? Why did you not appear before to free me from my suffering? Where were you?” But then he clearly heard Jesus’ answer: “I was here, Anthony” (Saint Athanasius, Vita Antonii, 10). The Lord is close. It can happen that, when faced with fresh sorrow or a difficult period, we think we are alone, even after all the time we have spent with the Lord. But in those moments, where he might not intervene immediately, he walks at our side. And if we continue to go forward, he will open up a new way for us; for the Lord specializes in doing new things; he can even open paths in the desert (cf. Is 43:19).
Dear brothers and sisters, I want to tell you that living out the Beatitudes does not require dramatic gestures. Look at Jesus: he left nothing written, built nothing imposing. And when he told us how to live, he did not ask us to build great works or draw attention to ourselves with extraordinary gestures. He asked us to produce just one work of art, possible for everyone: our own life. The Beatitudes are thus a roadmap for our life: they do not require superhuman actions, but rather the imitation of Jesus in our everyday life. They invite us to keep our hearts pure, to practice meekness and justice despite everything, to be merciful to all, to live affliction in union with God. This is the holiness of daily life, one that has no need of miracles or of extraordinary signs. The Beatitudes are not for supermen, but for those who face up to the challenges and trials of each day. Those who live out the Beatitudes according to Jesus are able to cleanse the world. They are like a tree that even in the wasteland absorbs polluted air each day and gives back oxygen. It is my hope that you will be like this, rooted in Christ, in Jesus and ready to do good to those around you. May your communities be oases of peace.
Finally, I would like to consider for a moment two of the Beatitudes. First: “Blessed are the meek” (Mt 5:5). Those who attack or overpower others are not blessed, but rather those that uphold Jesus’ way of acting, he who saved us, and who was meek even towards his accusers. I like to quote Saint Francis, when he gave his brothers instructions about approaching the Saracens and non-Christians. He wrote: “Let them not get into arguments or disagreements, but be subject to every human creature out of love for God, and let them profess that they are Christians” (Regula Non Bullata, XVI). Neither arguments nor disagreements - and this also applies to priests - neither arguments nor disagreements: at that time, as many people were setting out, heavily armed, Saint Francis pointed out that Christians set out armed only with their humble faith and concrete love. Meekness is important: if we live in the world according to the ways of God, we will become channels of his presence; otherwise, we will not bear fruit.
Second: “Blessed are the peacemakers” (v. 9). The Christian promotes peace, starting with the community where he or she lives. In the Book of Revelation, among the communities that Jesus himself addresses, there is one, namely Philadelphia, that I think bears a likeness to you. It is a Church which, unlike almost all the others, the Lord does not reproach for anything. Indeed, that Church kept Jesus’ word without renouncing his name and persevered, went forward, even in the midst of difficulties. There is also a significant detail: the name Philadelphia means brotherly love. Fraternal love. Thus a Church which perseveres in Jesus’ word and fraternal love is pleasing to the Lord and bears fruit. I ask for you the grace to preserve peace, unity, to take care of each other, with that beautiful fraternity in which there are no first or second class Christians.
May Jesus, who calls you blessed, give you the grace to go forward without becoming discouraged, abounding in love “to one another and to all” (1 Thess 3:12).
Pope Francis Homilies - Matthew Chapter 5
Blessed: this is the word with which Jesus begins his preaching in Matthew’s Gospel. And it is the refrain he repeats today, as if to fix in our hearts, more than anything, an essential message: if you are with Jesus, if you love to listen to his word as the disciples of that time did, if you try to live out this word every day, then you are blessed. Not you will be blessed, but you are blessed; this is the first truth we know about the Christian life. It is not simply a list of external prescriptions to fulfil or a set of teachings to know. The Christian life, first and foremost, is not this; rather, it is the knowledge that, in Jesus, we are the Father’s beloved children. The Christian life means living out the joy of this blessedness, wanting to live life as a love story, the story of God’s faithful love, he who never abandons us and wishes to be in communion with us always. This is the reason for our joy, a joy that no one in the world and no circumstance in our lives can take from us. It is a joy that gives peace also in the midst of pain, a joy that already makes us participate in that eternal happiness which awaits us. Dear brothers and sisters, in the joy of meeting you, this is the word I have come to say to you: blessed!
Even as Jesus calls his own disciples blessed, we are yet struck by the reasons for the individual Beatitudes. We see in them an overturning of that popular thinking, according to which it is the rich and the powerful who are blessed, those who are successful and acclaimed by the crowds. For Jesus, on the other hand, blessed are the poor, the meek, those who remain just even at the cost of appearing in a bad light, those who are persecuted. Who is correct here: Jesus or the world? To understand this, let us look at how Jesus lived: poor in respect to things, but wealthy in love; he healed so many lives, but did not spare his own. He came to serve and not to be served; he taught us that greatness is not found in having but rather in giving. Just and meek, he did not offer resistance, but allowed himself to be condemned unjustly. In this way Jesus brought God’s love into the world. Only in this way did he defeat death, sin, fear and even worldliness: only by the power of divine love. Let us together ask here today for the grace of rediscovering the attraction of following Jesus, of imitating him, of not seeking anyone else but him and his humble love. For here is the meaning of our life: in communion with him and in our love for others. Do you believe in this?
I have also come to say thank you for the way in which you live the Gospel we heard. People say that the difference between the written Gospel and the lived Gospel is the same difference between written music and performed music. You who are here know the Gospel’s tune and you follow its rhythm with enthusiasm. You are a choir composed of numerous nations, languages and rites; a diversity that the Holy Spirit loves and wants to harmonize ever more, in order to make a symphony. This joyful polyphony of faith is a witness that you give everyone and that builds up the Church. It struck me what Bishop Hinder once said: that he not only feels himself to be your shepherd, but that you, by your example, are often shepherds to him. Thank you for that!
To live the life of the blessed and following the way of Jesus does not, however, mean always being cheerful.
Someone who is afflicted, who suffers injustice, who does everything he can to be a peacemaker, knows what it means to suffer. It is most certainly not easy for you to live far from home, missing the affection of your loved ones, and perhaps also feeling uncertainty about the future. But the Lord is faithful and does not abandon his people. A story from the life of Saint Anthony the Abbot, the great founder of monasticism in the desert, may be helpful to us. He left everything for the Lord and found himself in the desert. There, for a time, he was immersed in a bitter spiritual struggle that gave him no peace; he was assaulted by doubts and darkness, and even by temptation to give in to nostalgia and regrets about his earlier life. But then, after all this torment the Lord consoled him, and Saint Anthony asked him: “Where were you? Why did you not appear before to free me from my suffering? Where were you?” But then he clearly heard Jesus’ answer: “I was here, Anthony” (Saint Athanasius, Vita Antonii, 10). The Lord is close. It can happen that, when faced with fresh sorrow or a difficult period, we think we are alone, even after all the time we have spent with the Lord. But in those moments, where he might not intervene immediately, he walks at our side. And if we continue to go forward, he will open up a new way for us; for the Lord specializes in doing new things; he can even open paths in the desert (cf. Is 43:19).
Dear brothers and sisters, I want to tell you that living out the Beatitudes does not require dramatic gestures. Look at Jesus: he left nothing written, built nothing imposing. And when he told us how to live, he did not ask us to build great works or draw attention to ourselves with extraordinary gestures. He asked us to produce just one work of art, possible for everyone: our own life. The Beatitudes are thus a roadmap for our life: they do not require superhuman actions, but rather the imitation of Jesus in our everyday life. They invite us to keep our hearts pure, to practice meekness and justice despite everything, to be merciful to all, to live affliction in union with God. This is the holiness of daily life, one that has no need of miracles or of extraordinary signs. The Beatitudes are not for supermen, but for those who face up to the challenges and trials of each day. Those who live out the Beatitudes according to Jesus are able to cleanse the world. They are like a tree that even in the wasteland absorbs polluted air each day and gives back oxygen. It is my hope that you will be like this, rooted in Christ, in Jesus and ready to do good to those around you. May your communities be oases of peace.
Finally, I would like to consider for a moment two of the Beatitudes. First: “Blessed are the meek” (Mt 5:5). Those who attack or overpower others are not blessed, but rather those that uphold Jesus’ way of acting, he who saved us, and who was meek even towards his accusers. I like to quote Saint Francis, when he gave his brothers instructions about approaching the Saracens and non-Christians. He wrote: “Let them not get into arguments or disagreements, but be subject to every human creature out of love for God, and let them profess that they are Christians” (Regula Non Bullata, XVI). Neither arguments nor disagreements - and this also applies to priests - neither arguments nor disagreements: at that time, as many people were setting out, heavily armed, Saint Francis pointed out that Christians set out armed only with their humble faith and concrete love. Meekness is important: if we live in the world according to the ways of God, we will become channels of his presence; otherwise, we will not bear fruit.
Second: “Blessed are the peacemakers” (v. 9). The Christian promotes peace, starting with the community where he or she lives. In the Book of Revelation, among the communities that Jesus himself addresses, there is one, namely Philadelphia, that I think bears a likeness to you. It is a Church which, unlike almost all the others, the Lord does not reproach for anything. Indeed, that Church kept Jesus’ word without renouncing his name and persevered, went forward, even in the midst of difficulties. There is also a significant detail: the name Philadelphia means brotherly love. Fraternal love. Thus a Church which perseveres in Jesus’ word and fraternal love is pleasing to the Lord and bears fruit. I ask for you the grace to preserve peace, unity, to take care of each other, with that beautiful fraternity in which there are no first or second class Christians.
May Jesus, who calls you blessed, give you the grace to go forward without becoming discouraged, abounding in love “to one another and to all” (1 Thess 3:12).
Pope Francis Homilies - Matthew Chapter 5
Third Sunday in Ordinary Time Year A
Matthew 4: 12-23
“Jesus began to preach” (Mt 4:17). With these words, the evangelist Matthew introduces the ministry of Jesus. The One who is the Word of God has come to speak with us, in his own words and by his own life. On this first Sunday of the Word of God, let us go to the roots of his preaching, to the very source of the word of life. Today’s Gospel (Mt 4:12-23) helps us to know how, where and to whom Jesus began to preach.
1. How did he begin? With a very simple phrase: “Repent, for the kingdom of heaven is at hand” (v. 17). This is the main message of all Jesus’ sermons: to tell us that the kingdom of heaven is at hand. What does this mean? The kingdom of heaven means the reign of God, that is, the way in which God reigns through his relationship with us. Jesus tells us that the kingdom of heaven is at hand, that God is near. Here is the novelty, the first message: God is not far from us. The One who dwells in heaven has come down to earth; he became man. He has torn down walls and shortened distances. We ourselves did not deserve this: he came down to meet us. Now this nearness of God to his people is one of the ways he has done things since the beginning, even of the Old Testament. He said to his people: “Imagine: what nation has its gods so near to it as I am near to you?” (cf. Dt 4:7). And this nearness became flesh in Jesus.
This is a joyful message: God came to visit us in person, by becoming man. He did not embrace our human condition out of duty, no, but out of love. For love, he took on our human nature, for one embraces what one loves. God took our human nature because he loves us and desires freely to give us the salvation that, alone and unaided, we cannot hope to attain. He wants to stay with us and give us the beauty of life, peace of heart, the joy of being forgiven and feeling loved.
We can now understand the direct demand that Jesus makes: “Repent”, in other words, “Change your life”. Change your life, for a new way of living has begun. The time when you lived for yourself is over; now is the time for living with and for God, with and for others, with and for love. Today Jesus speaks those same words to you: “Take heart, I am here with you, allow me to enter and your life will change”. Jesus knocks at the door. That is why the Lord gives you his word, so that you can receive it like a love letter he has written to you, to help you realize that he is at your side. His word consoles and encourages us. At the same time it challenges us, frees us from the bondage of our selfishness and summons us to conversion. Because his word has the power to change our lives and to lead us out of darkness into the light. This is the power of his word.
2. If we consider where Jesus started his preaching, we see that he began from the very places that were then thought to be “in darkness”. Both the first reading and the Gospel speak to us of people who “sat in the region and shadow of death”. They are the inhabitants of “the land of Zebulun and Naphtali, on the road by the sea, the land beyond the Jordan, Galilee of the nations” (Mt 4:15-16; cf. Is 8:23-9:1). Galilee of the nations, this region where Jesus began his preaching ministry, had been given this name because it was made up of people of different races and was home to a variety of peoples, languages and cultures. It was truly “on the road by the sea”, a crossroads. Fishermen, businessmen and foreigners all dwelt there. It was definitely not the place to find the religious purity of the chosen people. Yet Jesus started from there: not from the forecourt of the temple of Jerusalem, but from the opposite side of the country, from Galilee of the nations, from the border region. He started from a periphery.
Here there is a message for us: the word of salvation does not go looking for untouched, clean and safe places. Instead, it enters the complex and obscure places in our lives. Now, as then, God wants to visit the very places we think he will never go. Yet how often we are the ones who close the door, preferring to keep our confusion, our dark side and our duplicity hidden. We keep it locked up within, approaching the Lord with some rote prayers, wary lest his truth stir our hearts. And this is concealed hypocrisy. But as today’s Gospel tells us: “Jesus went about all Galilee preaching the gospel of the kingdom and healing every disease and every infirmity” (v. 23). He passed through all of that varied and complex region. In the same way, he is not afraid to explore the terrain of our hearts and to enter the roughest and most difficult corners of our lives. He knows that his mercy alone can heal us, his presence alone can transform us and his word alone can renew us. So let us open the winding paths of our hearts – those paths we have inside us that we do not wish to see or that we hide – to him, who walked “the road by the sea”; let us welcome into our hearts his word, which is “living and active, sharper than any two-edged sword… and able to judge the thoughts and intentions of the heart” (Heb 4:12).
3. Finally, to whom did Jesus begin to speak? The Gospel says that, “as he walked by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. And he said to them, ‘Follow me, and I will make you fishers of men’” (Mt 4:18-19). The first people to be called were fishermen: not people carefully chosen for their abilities or devout people at prayer in the temple, but ordinary working people.
Let us think about what Jesus said to them: I will make you fishers of men. He was speaking to fishermen, using the language they understood. Their lives changed on the spot. He called them where they were and as they were, in order to make them sharers in his mission. “Immediately they left their nets and followed him” (v. 20). Why immediately? Simply because they felt drawn. They did not hurry off because they had received an order, but because they were drawn by love. To follow Jesus, mere good works are not enough; we have to listen daily to his call. He, who alone knows us and who loves us fully, leads us to put out into the deep of life. Just as he did with the disciples who heard him.
That is why we need his word: so that we can hear, amid the thousands of other words in our daily lives, that one word that speaks to us not about things, but about life.
Dear brothers and sisters, let us make room inside ourselves for the word of God! Each day, let us read a verse or two of the Bible. Let us begin with the Gospel: let us keep it open on our table, carry it in our pocket or bag, read it on our cell phones, and allow it to inspire us daily. We will discover that God is close to us, that he dispels our darkness and, with great love, leads our lives into deep waters.
Pope Francis Homilies - Matthew
Matthew 4: 12-23
“Jesus began to preach” (Mt 4:17). With these words, the evangelist Matthew introduces the ministry of Jesus. The One who is the Word of God has come to speak with us, in his own words and by his own life. On this first Sunday of the Word of God, let us go to the roots of his preaching, to the very source of the word of life. Today’s Gospel (Mt 4:12-23) helps us to know how, where and to whom Jesus began to preach.
1. How did he begin? With a very simple phrase: “Repent, for the kingdom of heaven is at hand” (v. 17). This is the main message of all Jesus’ sermons: to tell us that the kingdom of heaven is at hand. What does this mean? The kingdom of heaven means the reign of God, that is, the way in which God reigns through his relationship with us. Jesus tells us that the kingdom of heaven is at hand, that God is near. Here is the novelty, the first message: God is not far from us. The One who dwells in heaven has come down to earth; he became man. He has torn down walls and shortened distances. We ourselves did not deserve this: he came down to meet us. Now this nearness of God to his people is one of the ways he has done things since the beginning, even of the Old Testament. He said to his people: “Imagine: what nation has its gods so near to it as I am near to you?” (cf. Dt 4:7). And this nearness became flesh in Jesus.
This is a joyful message: God came to visit us in person, by becoming man. He did not embrace our human condition out of duty, no, but out of love. For love, he took on our human nature, for one embraces what one loves. God took our human nature because he loves us and desires freely to give us the salvation that, alone and unaided, we cannot hope to attain. He wants to stay with us and give us the beauty of life, peace of heart, the joy of being forgiven and feeling loved.
We can now understand the direct demand that Jesus makes: “Repent”, in other words, “Change your life”. Change your life, for a new way of living has begun. The time when you lived for yourself is over; now is the time for living with and for God, with and for others, with and for love. Today Jesus speaks those same words to you: “Take heart, I am here with you, allow me to enter and your life will change”. Jesus knocks at the door. That is why the Lord gives you his word, so that you can receive it like a love letter he has written to you, to help you realize that he is at your side. His word consoles and encourages us. At the same time it challenges us, frees us from the bondage of our selfishness and summons us to conversion. Because his word has the power to change our lives and to lead us out of darkness into the light. This is the power of his word.
2. If we consider where Jesus started his preaching, we see that he began from the very places that were then thought to be “in darkness”. Both the first reading and the Gospel speak to us of people who “sat in the region and shadow of death”. They are the inhabitants of “the land of Zebulun and Naphtali, on the road by the sea, the land beyond the Jordan, Galilee of the nations” (Mt 4:15-16; cf. Is 8:23-9:1). Galilee of the nations, this region where Jesus began his preaching ministry, had been given this name because it was made up of people of different races and was home to a variety of peoples, languages and cultures. It was truly “on the road by the sea”, a crossroads. Fishermen, businessmen and foreigners all dwelt there. It was definitely not the place to find the religious purity of the chosen people. Yet Jesus started from there: not from the forecourt of the temple of Jerusalem, but from the opposite side of the country, from Galilee of the nations, from the border region. He started from a periphery.
Here there is a message for us: the word of salvation does not go looking for untouched, clean and safe places. Instead, it enters the complex and obscure places in our lives. Now, as then, God wants to visit the very places we think he will never go. Yet how often we are the ones who close the door, preferring to keep our confusion, our dark side and our duplicity hidden. We keep it locked up within, approaching the Lord with some rote prayers, wary lest his truth stir our hearts. And this is concealed hypocrisy. But as today’s Gospel tells us: “Jesus went about all Galilee preaching the gospel of the kingdom and healing every disease and every infirmity” (v. 23). He passed through all of that varied and complex region. In the same way, he is not afraid to explore the terrain of our hearts and to enter the roughest and most difficult corners of our lives. He knows that his mercy alone can heal us, his presence alone can transform us and his word alone can renew us. So let us open the winding paths of our hearts – those paths we have inside us that we do not wish to see or that we hide – to him, who walked “the road by the sea”; let us welcome into our hearts his word, which is “living and active, sharper than any two-edged sword… and able to judge the thoughts and intentions of the heart” (Heb 4:12).
3. Finally, to whom did Jesus begin to speak? The Gospel says that, “as he walked by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. And he said to them, ‘Follow me, and I will make you fishers of men’” (Mt 4:18-19). The first people to be called were fishermen: not people carefully chosen for their abilities or devout people at prayer in the temple, but ordinary working people.
Let us think about what Jesus said to them: I will make you fishers of men. He was speaking to fishermen, using the language they understood. Their lives changed on the spot. He called them where they were and as they were, in order to make them sharers in his mission. “Immediately they left their nets and followed him” (v. 20). Why immediately? Simply because they felt drawn. They did not hurry off because they had received an order, but because they were drawn by love. To follow Jesus, mere good works are not enough; we have to listen daily to his call. He, who alone knows us and who loves us fully, leads us to put out into the deep of life. Just as he did with the disciples who heard him.
That is why we need his word: so that we can hear, amid the thousands of other words in our daily lives, that one word that speaks to us not about things, but about life.
Dear brothers and sisters, let us make room inside ourselves for the word of God! Each day, let us read a verse or two of the Bible. Let us begin with the Gospel: let us keep it open on our table, carry it in our pocket or bag, read it on our cell phones, and allow it to inspire us daily. We will discover that God is close to us, that he dispels our darkness and, with great love, leads our lives into deep waters.
Pope Francis Homilies - Matthew
Second Sunday in Ordinary Time - Year A
John 1: 29-34
Dear brothers and sisters, good morning!
This second Sunday of Ordinary Time is in continuity with the Epiphany and the Feast of the Baptism of Jesus. The Gospel passage (cf. Jn 1: 29-34) again speaks to us of the manifestation of Jesus. Indeed, after being baptized in the River Jordan, He was consecrated by the Holy Spirit Who came upon Him, and was proclaimed Son of God by the voice of the heavenly Father (cf. Mt 3: 16-17 et seq.). The Evangelist John, unlike the other three, does not describe the event, but proposes to us the witness of John the Baptist. He was the first witness of Christ. God had called him and prepared him for this.
The Baptist cannot hold back the urgent desire to bear witness to Jesus and declares: “I have seen and have borne witness” (v. 34). John saw something shocking, that is, the beloved Son of God in solidarity with sinners; and the Holy Spirit made him understand this unheard-of novelty, a true reversal. In fact, while in all religions it is man who offers and sacrifices something to God, in the event Jesus is God Who offers His Son for the salvation of humanity. John manifests his astonishment and his consent to this newness brought by Jesus, through a meaningful expression that we repeat each time in the Mass: “Behold the Lamb of God, Who takes away the sin of the world!” (v. 29).
The testimony of John the Baptist invites us to start out again and again on our journey of faith: to start afresh from Jesus Christ, the Lamb full of mercy that the Father gave for us. Let us be surprised once again by God’s choice to be on our side, to show solidarity with us sinners, and to save the world from evil by taking it on fully.
Let us learn from John the Baptist not to assume that we already know Jesus, that we already know everything about Him (cf. v. 31). This is not so. Let us pause with the Gospel, perhaps even contemplating an icon of Christ, a “Holy face”. Let us contemplate with our eyes and yet more with our hearts; and let us allow ourselves to be instructed by the Holy Spirit, Who tells us inside: It is He! He is the Son of God made lamb, immolated out of love. He alone has brought, He alone has suffered, He alone has atoned for sin, the sin of each one of us, the sin of the world, and also my sins. All of them. He brought them all upon Himself and took them away from us, so that we would finally be free, no longer slaves to evil. Yes, we are still poor sinners, but not slaves, no, not slaves: children, children of God!
May the Virgin Mary obtain for us the strength to bear witness to her Son Jesus; to proclaim Him with joy with a life freed from evil and a word full of astonished and grateful faith.
Pope Francis Homilies - John (google.com)
John 1: 29-34
Dear brothers and sisters, good morning!
This second Sunday of Ordinary Time is in continuity with the Epiphany and the Feast of the Baptism of Jesus. The Gospel passage (cf. Jn 1: 29-34) again speaks to us of the manifestation of Jesus. Indeed, after being baptized in the River Jordan, He was consecrated by the Holy Spirit Who came upon Him, and was proclaimed Son of God by the voice of the heavenly Father (cf. Mt 3: 16-17 et seq.). The Evangelist John, unlike the other three, does not describe the event, but proposes to us the witness of John the Baptist. He was the first witness of Christ. God had called him and prepared him for this.
The Baptist cannot hold back the urgent desire to bear witness to Jesus and declares: “I have seen and have borne witness” (v. 34). John saw something shocking, that is, the beloved Son of God in solidarity with sinners; and the Holy Spirit made him understand this unheard-of novelty, a true reversal. In fact, while in all religions it is man who offers and sacrifices something to God, in the event Jesus is God Who offers His Son for the salvation of humanity. John manifests his astonishment and his consent to this newness brought by Jesus, through a meaningful expression that we repeat each time in the Mass: “Behold the Lamb of God, Who takes away the sin of the world!” (v. 29).
The testimony of John the Baptist invites us to start out again and again on our journey of faith: to start afresh from Jesus Christ, the Lamb full of mercy that the Father gave for us. Let us be surprised once again by God’s choice to be on our side, to show solidarity with us sinners, and to save the world from evil by taking it on fully.
Let us learn from John the Baptist not to assume that we already know Jesus, that we already know everything about Him (cf. v. 31). This is not so. Let us pause with the Gospel, perhaps even contemplating an icon of Christ, a “Holy face”. Let us contemplate with our eyes and yet more with our hearts; and let us allow ourselves to be instructed by the Holy Spirit, Who tells us inside: It is He! He is the Son of God made lamb, immolated out of love. He alone has brought, He alone has suffered, He alone has atoned for sin, the sin of each one of us, the sin of the world, and also my sins. All of them. He brought them all upon Himself and took them away from us, so that we would finally be free, no longer slaves to evil. Yes, we are still poor sinners, but not slaves, no, not slaves: children, children of God!
May the Virgin Mary obtain for us the strength to bear witness to her Son Jesus; to proclaim Him with joy with a life freed from evil and a word full of astonished and grateful faith.
Pope Francis Homilies - John (google.com)
Solemnity of the Nativity of the Lord
Isaiah 9: 1-6,
Luke 2: 1-14
In the darkness, a light shines. An angel appears, the glory of the Lord shines around the shepherds and finally the message awaited for centuries is heard: “To you is born this day a Saviour, who is Christ the Lord” (Lk 2:11). The angel goes on to say something surprising. He tells the shepherds how to find the God who has come down to earth: “This will be a sign for you: you will find a child wrapped in swaddling cloths, and lying in a manger” (v. 12). That is the sign: a child, a baby lying in the dire poverty of a manger. No more bright lights or choirs of angels. Only a child. Nothing else, even as Isaiah had foretold: “unto us a child is born” (Is 9:6).
The Gospel emphasizes this contrast. It relates the birth of Jesus beginning with Caesar Augustus, who orders the census of the whole world: it presents the first Emperor in all his grandeur. Yet immediately thereafter it brings us to Bethlehem, where there is no grandeur at all: just a poor child wrapped in swaddling cloths, with shepherds standing by. That is where God is, in littleness. This is the message: God does not rise up in grandeur, but lowers himself into littleness. Littleness is the path that he chose to draw near to us, to touch our hearts, to save us and to bring us back to what really matters.
Brothers and sisters, standing before the crib, we contemplate what is central, beyond all the pretty lights and decorations. We contemplate the child. In his littleness, God is completely present. Let us acknowledge this: “Baby Jesus, you are God, the God who becomes a child”. Let us be amazed by this scandalous truth. The One who embraces the universe needs to be held in another’s arms. The One who created the sun needs to be warmed. Tenderness incarnate needs to be coddled. Infinite love has a miniscule heart that beats softly. The eternal Word is an “infant”, a speechless child. The Bread of life needs to be nourished. The Creator of the world has no home.
Today, all is turned upside down: God comes into the world in littleness. His grandeur appears in littleness.
Let us ask ourselves: can we accept God’s way of doing things? This is the challenge of Christmas: God reveals himself, but men and women fail to understand. He makes himself little in the eyes of the world, while we continue to seek grandeur in the eyes of the world, perhaps even in his name. God lowers himself and we try to become great. The Most High goes in search of shepherds, the unseen in our midst, and we look for visibility; we want to be seen. Jesus is born in order to serve, and we spend a lifetime pursuing success. God does not seek power and might; he asks for tender love and interior littleness.
This is what we should ask Jesus for at Christmas: the grace of littleness. “Lord, teach us to love littleness. Help us to understand that littleness is the way to authentic greatness”. What does it mean, concretely, to accept littleness? In the first place, it is to believe that God desires to come into the little things of our life; he wants to inhabit our daily lives, the things we do each day at home, in our families, at school and in the workplace. Amid our ordinary lived experience, he wants to do extraordinary things. His is a message of immense hope. Jesus asks us to rediscover and value the little things in life. If he is present there, what else do we need? Let us stop pining for a grandeur that is not ours to have. Let us put aside our complaints and our gloomy faces, and the greed that never satisfies! Littleness and the amazement of that little child: this is the message.
Yet there is more. Jesus does not want to come merely in the little things of our lives, but also in our own littleness: in our experience of feeling weak, frail, inadequate, perhaps even “messed up”. Dear sister or brother, if, as in Bethlehem, the darkness of night overwhelms you, if you feel surrounded by cold indifference, if the hurt you carry inside cries out, “You are of little account; you are worthless; you will never be loved the way you want”, tonight, if this is what you are feeling, God answers back. He tells you: “I love you just as you are. Your littleness does not frighten me, your failings do not trouble me. I became little for your sake. To be your God, I became your brother. Dear brother, dear sister, don’t be afraid of me. Find in me your measure of greatness. I am close to you, and one thing only do I ask: trust me and open your heart to me”.
To accept littleness means something else too. It means embracing Jesus in the little ones of today. Loving him, that is, in the least of our brothers and sisters. Serving him in the poor, those most like Jesus who was born in poverty. It is in them that he wants to be honoured. On this night of love, may we have only one fear: that of offending God’s love, hurting him by despising the poor with our indifference. Jesus loves them dearly, and one day they will welcome us to heaven. A poet once wrote: “Who has found the heaven – below – Will fail of it above” (E. DICKINSON, Poems, P96-17). Let us not lose sight of heaven; let us care for Jesus now, caressing him in the needy, because in them he makes himself known.
We gaze once again at the crib, and we see that at his birth Jesus is surrounded precisely by those little ones, by the poor. The shepherds. They were the most simple people, and closest to the Lord. They found him because they lived in the fields, “keeping watch over their flocks by night” (Lk 2:8). They were there to work, because they were poor. They had no timetables in life; everything depended on the flock. They could not live where and how they wanted, but on the basis of the needs of the sheep they tended. That is where Jesus is born: close to them, close to the forgotten ones of the peripheries. He comes where human dignity is put to the test. He comes to ennoble the excluded and he first reveals himself to them: not to educated and important people, but to poor working people. God tonight comes to fill with dignity the austerity of labour. He reminds us of the importance of granting dignity to men and women through labour, but also of granting dignity to human labour itself, since man is its master and not its slave. On the day of Life, let us repeat: no more deaths in the workplace! And let us commit ourselves to ensuring this.
As we take one last look at the crib, in the distance, we glimpse the Magi, journeying to worship the Lord. As we look more closely, we see that all around Jesus everything comes together: not only do we see the poor, the shepherds, but also the learned and the rich, the Magi. In Bethlehem, rich and poor come together, those who worship, like the Magi, and those who work, like the shepherds. Everything is unified when Jesus is at the centre: not our ideas about Jesus, but Jesus himself, the living One.
So then, dear brothers and sisters, let us return to Bethlehem, let us return to the origins: to the essentials of faith, to our first love, to adoration and charity. Let us look at the Magi who make their pilgrim way, and as a synodal Church, a journeying Church, let us go to Bethlehem, where God is in man and man in God. There the Lord takes first place and is worshipped; there the poor have the place nearest him; there the shepherds and Magi are joined in a fraternity beyond all labels and classifications. May God enable us to be a worshipping, poor and fraternal Church. That is what is essential. Let us go back to Bethlehem.
It is good for us to go there, obedient to the Gospel of Christmas, which shows us the Holy Family, the shepherds, the Magi: all people on a journey. Brothers and sisters, let us set out, for life itself is a pilgrimage. Let us rouse ourselves, for tonight a light has been lit, a kindly light, reminding us that, in our littleness, we are beloved sons and daughters, children of the light (cf. 1 Thess 5:5). Brothers and sisters, let us rejoice together, for no one will ever extinguish this light, the light of Jesus, who tonight shines brightly in our world.
Pope Francis Homilies - Luke Chapter 2
Isaiah 9: 1-6,
Luke 2: 1-14
In the darkness, a light shines. An angel appears, the glory of the Lord shines around the shepherds and finally the message awaited for centuries is heard: “To you is born this day a Saviour, who is Christ the Lord” (Lk 2:11). The angel goes on to say something surprising. He tells the shepherds how to find the God who has come down to earth: “This will be a sign for you: you will find a child wrapped in swaddling cloths, and lying in a manger” (v. 12). That is the sign: a child, a baby lying in the dire poverty of a manger. No more bright lights or choirs of angels. Only a child. Nothing else, even as Isaiah had foretold: “unto us a child is born” (Is 9:6).
The Gospel emphasizes this contrast. It relates the birth of Jesus beginning with Caesar Augustus, who orders the census of the whole world: it presents the first Emperor in all his grandeur. Yet immediately thereafter it brings us to Bethlehem, where there is no grandeur at all: just a poor child wrapped in swaddling cloths, with shepherds standing by. That is where God is, in littleness. This is the message: God does not rise up in grandeur, but lowers himself into littleness. Littleness is the path that he chose to draw near to us, to touch our hearts, to save us and to bring us back to what really matters.
Brothers and sisters, standing before the crib, we contemplate what is central, beyond all the pretty lights and decorations. We contemplate the child. In his littleness, God is completely present. Let us acknowledge this: “Baby Jesus, you are God, the God who becomes a child”. Let us be amazed by this scandalous truth. The One who embraces the universe needs to be held in another’s arms. The One who created the sun needs to be warmed. Tenderness incarnate needs to be coddled. Infinite love has a miniscule heart that beats softly. The eternal Word is an “infant”, a speechless child. The Bread of life needs to be nourished. The Creator of the world has no home.
Today, all is turned upside down: God comes into the world in littleness. His grandeur appears in littleness.
Let us ask ourselves: can we accept God’s way of doing things? This is the challenge of Christmas: God reveals himself, but men and women fail to understand. He makes himself little in the eyes of the world, while we continue to seek grandeur in the eyes of the world, perhaps even in his name. God lowers himself and we try to become great. The Most High goes in search of shepherds, the unseen in our midst, and we look for visibility; we want to be seen. Jesus is born in order to serve, and we spend a lifetime pursuing success. God does not seek power and might; he asks for tender love and interior littleness.
This is what we should ask Jesus for at Christmas: the grace of littleness. “Lord, teach us to love littleness. Help us to understand that littleness is the way to authentic greatness”. What does it mean, concretely, to accept littleness? In the first place, it is to believe that God desires to come into the little things of our life; he wants to inhabit our daily lives, the things we do each day at home, in our families, at school and in the workplace. Amid our ordinary lived experience, he wants to do extraordinary things. His is a message of immense hope. Jesus asks us to rediscover and value the little things in life. If he is present there, what else do we need? Let us stop pining for a grandeur that is not ours to have. Let us put aside our complaints and our gloomy faces, and the greed that never satisfies! Littleness and the amazement of that little child: this is the message.
Yet there is more. Jesus does not want to come merely in the little things of our lives, but also in our own littleness: in our experience of feeling weak, frail, inadequate, perhaps even “messed up”. Dear sister or brother, if, as in Bethlehem, the darkness of night overwhelms you, if you feel surrounded by cold indifference, if the hurt you carry inside cries out, “You are of little account; you are worthless; you will never be loved the way you want”, tonight, if this is what you are feeling, God answers back. He tells you: “I love you just as you are. Your littleness does not frighten me, your failings do not trouble me. I became little for your sake. To be your God, I became your brother. Dear brother, dear sister, don’t be afraid of me. Find in me your measure of greatness. I am close to you, and one thing only do I ask: trust me and open your heart to me”.
To accept littleness means something else too. It means embracing Jesus in the little ones of today. Loving him, that is, in the least of our brothers and sisters. Serving him in the poor, those most like Jesus who was born in poverty. It is in them that he wants to be honoured. On this night of love, may we have only one fear: that of offending God’s love, hurting him by despising the poor with our indifference. Jesus loves them dearly, and one day they will welcome us to heaven. A poet once wrote: “Who has found the heaven – below – Will fail of it above” (E. DICKINSON, Poems, P96-17). Let us not lose sight of heaven; let us care for Jesus now, caressing him in the needy, because in them he makes himself known.
We gaze once again at the crib, and we see that at his birth Jesus is surrounded precisely by those little ones, by the poor. The shepherds. They were the most simple people, and closest to the Lord. They found him because they lived in the fields, “keeping watch over their flocks by night” (Lk 2:8). They were there to work, because they were poor. They had no timetables in life; everything depended on the flock. They could not live where and how they wanted, but on the basis of the needs of the sheep they tended. That is where Jesus is born: close to them, close to the forgotten ones of the peripheries. He comes where human dignity is put to the test. He comes to ennoble the excluded and he first reveals himself to them: not to educated and important people, but to poor working people. God tonight comes to fill with dignity the austerity of labour. He reminds us of the importance of granting dignity to men and women through labour, but also of granting dignity to human labour itself, since man is its master and not its slave. On the day of Life, let us repeat: no more deaths in the workplace! And let us commit ourselves to ensuring this.
As we take one last look at the crib, in the distance, we glimpse the Magi, journeying to worship the Lord. As we look more closely, we see that all around Jesus everything comes together: not only do we see the poor, the shepherds, but also the learned and the rich, the Magi. In Bethlehem, rich and poor come together, those who worship, like the Magi, and those who work, like the shepherds. Everything is unified when Jesus is at the centre: not our ideas about Jesus, but Jesus himself, the living One.
So then, dear brothers and sisters, let us return to Bethlehem, let us return to the origins: to the essentials of faith, to our first love, to adoration and charity. Let us look at the Magi who make their pilgrim way, and as a synodal Church, a journeying Church, let us go to Bethlehem, where God is in man and man in God. There the Lord takes first place and is worshipped; there the poor have the place nearest him; there the shepherds and Magi are joined in a fraternity beyond all labels and classifications. May God enable us to be a worshipping, poor and fraternal Church. That is what is essential. Let us go back to Bethlehem.
It is good for us to go there, obedient to the Gospel of Christmas, which shows us the Holy Family, the shepherds, the Magi: all people on a journey. Brothers and sisters, let us set out, for life itself is a pilgrimage. Let us rouse ourselves, for tonight a light has been lit, a kindly light, reminding us that, in our littleness, we are beloved sons and daughters, children of the light (cf. 1 Thess 5:5). Brothers and sisters, let us rejoice together, for no one will ever extinguish this light, the light of Jesus, who tonight shines brightly in our world.
Pope Francis Homilies - Luke Chapter 2
4th Sunday of Advent Year A
Matthew 1: 18-24
Dear Brothers and Sisters, good morning!
On this fourth and final Sunday of Advent, the Gospel (cf. Mt 1:18-24) guides us to Christmas through the experience of St. Joseph, a person who is apparently in second place, but whose attitude contains the entirety of Christian wisdom. He, together with John the Baptist and Mary, is one of the people that the liturgy proposes to us for the time of Advent; and of the three he is the most modest. One who does not preach, does not speak, but tries to do God's will; and performs it in an evangelical style and the style of the Beatitudes. We think, "Blessed are the poor in spirit, because theirs is the kingdom of heaven"(Mt 5:3). And Joseph is poor because he lives of the essential, he lives by his work; it is the poverty typical of those who are aware of their dependence for everything on God in and place all their trust in Him.
Today's Gospel narrative presents a situation that is embarrassing and a conflicting situation. Joseph and Mary are engaged; but they do not live together yet, but she is expecting a child through God's working. Joseph, faced with this surprise, is naturally disturbed but instead of reacting impulsively or punitively – as was customary, the law protected him – he seeks a solution that respects the dignity and integrity of his beloved Mary. The Gospel says: "Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly." (v. 19). Joseph knew well that if he denounced his bride-to-be, he would expose her to serious consequences, even death. He has full confidence in Mary, whom he chose as his bride. He doesn't understand, but he's looking for another solution.
This inexplicable circumstance causes him to question their relationship; therefore, with great suffering, he decides to separate himself from Mary without causing scandal. But the Angel of the Lord intervenes to tell him that the solution he has proposed is not the one that God wants. Indeed, the Lord opens a new path for him, a path of union, love and happiness, and he says to him: "Joseph, son of David, do not be afraid to take Mary, your wife into your home. For it is through the Holy Spirit that this child has been conceived in her. " (v. 20).
At this point, Joseph totally trusts God, obeys the words of the Angel, and takes Mary into his home. It is precisely this unwavering trust in God that has allowed him to accept a humanly difficult and, in a sense, incomprehensible situation. Joseph understands, through faith, that the baby conceived in Mary's womb is not his son, but he is the Son of God and he, Joseph, will be his guardian, fully assuming his earthly paternity. The example of this humble and wise man teaches us to lift up our gaze and look beyond. It is a question of recovering the surprising logic of God who, far from small or large calculations, is made of an openness to new horizons, towards Christ and his Word.
May the Virgin Mary and her chaste husband Joseph help us to listen to Jesus who comes, and who asks that we listen to Him regarding our plans and choices.
Pope Francis Homilies - Matthew
Matthew 1: 18-24
Dear Brothers and Sisters, good morning!
On this fourth and final Sunday of Advent, the Gospel (cf. Mt 1:18-24) guides us to Christmas through the experience of St. Joseph, a person who is apparently in second place, but whose attitude contains the entirety of Christian wisdom. He, together with John the Baptist and Mary, is one of the people that the liturgy proposes to us for the time of Advent; and of the three he is the most modest. One who does not preach, does not speak, but tries to do God's will; and performs it in an evangelical style and the style of the Beatitudes. We think, "Blessed are the poor in spirit, because theirs is the kingdom of heaven"(Mt 5:3). And Joseph is poor because he lives of the essential, he lives by his work; it is the poverty typical of those who are aware of their dependence for everything on God in and place all their trust in Him.
Today's Gospel narrative presents a situation that is embarrassing and a conflicting situation. Joseph and Mary are engaged; but they do not live together yet, but she is expecting a child through God's working. Joseph, faced with this surprise, is naturally disturbed but instead of reacting impulsively or punitively – as was customary, the law protected him – he seeks a solution that respects the dignity and integrity of his beloved Mary. The Gospel says: "Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly." (v. 19). Joseph knew well that if he denounced his bride-to-be, he would expose her to serious consequences, even death. He has full confidence in Mary, whom he chose as his bride. He doesn't understand, but he's looking for another solution.
This inexplicable circumstance causes him to question their relationship; therefore, with great suffering, he decides to separate himself from Mary without causing scandal. But the Angel of the Lord intervenes to tell him that the solution he has proposed is not the one that God wants. Indeed, the Lord opens a new path for him, a path of union, love and happiness, and he says to him: "Joseph, son of David, do not be afraid to take Mary, your wife into your home. For it is through the Holy Spirit that this child has been conceived in her. " (v. 20).
At this point, Joseph totally trusts God, obeys the words of the Angel, and takes Mary into his home. It is precisely this unwavering trust in God that has allowed him to accept a humanly difficult and, in a sense, incomprehensible situation. Joseph understands, through faith, that the baby conceived in Mary's womb is not his son, but he is the Son of God and he, Joseph, will be his guardian, fully assuming his earthly paternity. The example of this humble and wise man teaches us to lift up our gaze and look beyond. It is a question of recovering the surprising logic of God who, far from small or large calculations, is made of an openness to new horizons, towards Christ and his Word.
May the Virgin Mary and her chaste husband Joseph help us to listen to Jesus who comes, and who asks that we listen to Him regarding our plans and choices.
Pope Francis Homilies - Matthew
3rd Sunday of Advent Year A Gaudete Sunday
Isaiah 35: 1-6A, 10,
Matthew 11: 2-11
Dear Brothers and Sisters, Good morning!
On this third Sunday of Advent, called the Sunday of "joy", the Word of God invites us on the one hand to joy, and on the other to the awareness that existence also includes moments of doubt, in which it is difficult to believe. Joy and doubt are both experiences that are part of our lives.
To the prophet Isaiah's explicit invitation to joy: "The desert and the parched land will exult, the steppe will rejoice and bloom" (35:1), the Gospel contrasts to the doubt of John the Baptist: "Are you the one who is to come or should we wait for another?" (Mt 11.3). Indeed, the prophet sees beyond the situation: he has discouraged people before him: weak hands, faltering knees, lost hearts (cf. 35:3-4). It is the same reality that in every age tests faith. But the man of God looks beyond, because the Holy Spirit makes his heart feel the power of his promise, and he announces salvation: "Courage, do not fear! Here is your God, [...] He comes to save you" (v. 4). And then everything is transformed: the desert blooms, consolation and joy take hold of the lost heart, the lame, the blind, those who can't speak are healed (cf. vv. 5-6). This is what is accomplished with Jesus: "the blind regain their sight, the lame walk, the lepers are purified, the deaf hear, the dead rise, the poor have the Gospel proclaimed to them"(Mt 11:5).
This description shows us that salvation envelops the whole person and regenerates him. But this new birth, with the joy that accompanies it, always presupposes a death to ourselves and to the sin that is in us. Hence the call to conversion, which is the basis of the preaching of both the Baptist and Jesus; in particular, it's about converting the idea we have of God. And the time of Advent stimulates us to this precisely with the question that John the Baptist asks Jesus: "Are you the one who must come or do we have to wait for another one?" (Mt 11.3). We think: all his life John has waited for the Messiah; his way of life, his own body is shaped by this expectation. For this reason too Jesus praises him with those words: no one is greater than him among those born of a woman (cf. Mt 11:11). And yet, he too had to convert to Jesus. Like John, we too are called to recognize the face that God has chosen to take in Jesus Christ, humble and merciful.
Advent is a time of grace. It tells us that it is not enough to believe in God: it is necessary every day to purify our faith. It is a question of preparing to welcome not a fairy-tale character, but the God who challenges us, involves us and before whom a choice is imposed. The Child lying in the crib has the face of our most needy brothers and sisters, of the poor who "are the privileged ones of this mystery and, often, those who are the most able to recognize the presence of God among us" (Lett. ap. Admirable signum, 6).
May the Virgin Mary helps us, so that, as we approach Christmas, we do not allow ourselves to be distracted by the external things, but we make room in our hearts for the One who has already come and wants to come again to heal our illnesses and to give us His joy.
Pope Francis Homilies - Matthew Chapter 11-15
Isaiah 35: 1-6A, 10,
Matthew 11: 2-11
Dear Brothers and Sisters, Good morning!
On this third Sunday of Advent, called the Sunday of "joy", the Word of God invites us on the one hand to joy, and on the other to the awareness that existence also includes moments of doubt, in which it is difficult to believe. Joy and doubt are both experiences that are part of our lives.
To the prophet Isaiah's explicit invitation to joy: "The desert and the parched land will exult, the steppe will rejoice and bloom" (35:1), the Gospel contrasts to the doubt of John the Baptist: "Are you the one who is to come or should we wait for another?" (Mt 11.3). Indeed, the prophet sees beyond the situation: he has discouraged people before him: weak hands, faltering knees, lost hearts (cf. 35:3-4). It is the same reality that in every age tests faith. But the man of God looks beyond, because the Holy Spirit makes his heart feel the power of his promise, and he announces salvation: "Courage, do not fear! Here is your God, [...] He comes to save you" (v. 4). And then everything is transformed: the desert blooms, consolation and joy take hold of the lost heart, the lame, the blind, those who can't speak are healed (cf. vv. 5-6). This is what is accomplished with Jesus: "the blind regain their sight, the lame walk, the lepers are purified, the deaf hear, the dead rise, the poor have the Gospel proclaimed to them"(Mt 11:5).
This description shows us that salvation envelops the whole person and regenerates him. But this new birth, with the joy that accompanies it, always presupposes a death to ourselves and to the sin that is in us. Hence the call to conversion, which is the basis of the preaching of both the Baptist and Jesus; in particular, it's about converting the idea we have of God. And the time of Advent stimulates us to this precisely with the question that John the Baptist asks Jesus: "Are you the one who must come or do we have to wait for another one?" (Mt 11.3). We think: all his life John has waited for the Messiah; his way of life, his own body is shaped by this expectation. For this reason too Jesus praises him with those words: no one is greater than him among those born of a woman (cf. Mt 11:11). And yet, he too had to convert to Jesus. Like John, we too are called to recognize the face that God has chosen to take in Jesus Christ, humble and merciful.
Advent is a time of grace. It tells us that it is not enough to believe in God: it is necessary every day to purify our faith. It is a question of preparing to welcome not a fairy-tale character, but the God who challenges us, involves us and before whom a choice is imposed. The Child lying in the crib has the face of our most needy brothers and sisters, of the poor who "are the privileged ones of this mystery and, often, those who are the most able to recognize the presence of God among us" (Lett. ap. Admirable signum, 6).
May the Virgin Mary helps us, so that, as we approach Christmas, we do not allow ourselves to be distracted by the external things, but we make room in our hearts for the One who has already come and wants to come again to heal our illnesses and to give us His joy.
Pope Francis Homilies - Matthew Chapter 11-15
2nd Sunday of Advent Year A
Matthew 3: 1-12
Dear Brothers and Sisters, Good morning!
In the Gospel given this second Sunday of Advent, John the Baptist’s invitation resounds: “Repent, for the kingdom of heaven is at hand!” (Mt 3:2). With these very words, Jesus begins his mission in Galilee (cf. Mt 4:17); and such will also be the message that the disciples must bring on their first missionary experience (cf. Mt 10:7). Matthew the evangelist would like to present John as the one who prepares the way of the coming Christ, as well as the disciples as followers, as Jesus preached. It is a matter of the same joyful message: the kingdom of God is at hand! It is near, and it is in us! These words are very important: “The kingdom of God is in our midst!”, Jesus says. And John announces what Jesus will say later: “The kingdom of God is at hand, it has arrived, and is in your midst”. This is the central message of every Christian mission. When a missionary goes, a Christian goes to proclaim Jesus, not to proselytize, as if he were a fan trying to drum up new supporters for his team. No, he goes simply to proclaim: “The kingdom of God is in our midst!”. And in this way, the missionaries prepare the path for Jesus to encounter the people.
But what is this kingdom of God, this kingdom of heaven? They are synonymous. We think immediately of the afterlife: eternal life. Of course this is true, the kingdom of God will extend without limit beyond earthly life, but the good news that Jesus brings us — and that John predicts — is that we do not need to wait for the kingdom of God in the future: it is at hand. In some way it is already present and we may experience spiritual power from now on. “The kingdom of God is in your midst!”, Jesus will say. God comes to establish his lordship in our history, today, every day, in our life; and there — where it is welcomed with faith and humility — love, joy and peace blossom.
The condition for entering and being a part of this kingdom is to implement a change in our life, which is to convert, to convert every day, to take a step forward each day. It is a question of leaving behind the comfortable but misleading ways of the idols of this world: success at all costs; power to the detriment of the weak; the desire for wealth; pleasure at any price. And instead, preparing the way of the Lord: this does not take away our freedom, but gives us true happiness. With the birth of Jesus in Bethlehem, it is God himself who abides among us to free us from self interest, sin and corruption, from these manners of the devil: seeking success at all costs; seeking power to the detriment of the weak; having the desire for wealth; seeking pleasure at any price.
Christmas is a day of great joy, even external, but above all, it is a religious event for which a spiritual preparation is necessary. In this season of Advent, let us be guided by the Baptist’s exhortation: “Prepare the way of the Lord, make his paths straight!”, he tells us (v. 3). We prepare the way of the Lord and make his paths straight when we examine our conscience, when we scrutinize our attitudes, in order to eliminate these sinful manners that I mentioned, which are not from God: success at all costs; power to the detriment of the weak; the desire for wealth; pleasure at any price.
May the Virgin Mary help us to prepare ourselves for the encounter with this ever greater Love, which is what Jesus brings and which, on Christmas night, becomes very very small, like a seed fallen on the soil. And Jesus is this seed: the seed of the kingdom of God.
Pope Francis Homilies - Matthew
Matthew 3: 1-12
Dear Brothers and Sisters, Good morning!
In the Gospel given this second Sunday of Advent, John the Baptist’s invitation resounds: “Repent, for the kingdom of heaven is at hand!” (Mt 3:2). With these very words, Jesus begins his mission in Galilee (cf. Mt 4:17); and such will also be the message that the disciples must bring on their first missionary experience (cf. Mt 10:7). Matthew the evangelist would like to present John as the one who prepares the way of the coming Christ, as well as the disciples as followers, as Jesus preached. It is a matter of the same joyful message: the kingdom of God is at hand! It is near, and it is in us! These words are very important: “The kingdom of God is in our midst!”, Jesus says. And John announces what Jesus will say later: “The kingdom of God is at hand, it has arrived, and is in your midst”. This is the central message of every Christian mission. When a missionary goes, a Christian goes to proclaim Jesus, not to proselytize, as if he were a fan trying to drum up new supporters for his team. No, he goes simply to proclaim: “The kingdom of God is in our midst!”. And in this way, the missionaries prepare the path for Jesus to encounter the people.
But what is this kingdom of God, this kingdom of heaven? They are synonymous. We think immediately of the afterlife: eternal life. Of course this is true, the kingdom of God will extend without limit beyond earthly life, but the good news that Jesus brings us — and that John predicts — is that we do not need to wait for the kingdom of God in the future: it is at hand. In some way it is already present and we may experience spiritual power from now on. “The kingdom of God is in your midst!”, Jesus will say. God comes to establish his lordship in our history, today, every day, in our life; and there — where it is welcomed with faith and humility — love, joy and peace blossom.
The condition for entering and being a part of this kingdom is to implement a change in our life, which is to convert, to convert every day, to take a step forward each day. It is a question of leaving behind the comfortable but misleading ways of the idols of this world: success at all costs; power to the detriment of the weak; the desire for wealth; pleasure at any price. And instead, preparing the way of the Lord: this does not take away our freedom, but gives us true happiness. With the birth of Jesus in Bethlehem, it is God himself who abides among us to free us from self interest, sin and corruption, from these manners of the devil: seeking success at all costs; seeking power to the detriment of the weak; having the desire for wealth; seeking pleasure at any price.
Christmas is a day of great joy, even external, but above all, it is a religious event for which a spiritual preparation is necessary. In this season of Advent, let us be guided by the Baptist’s exhortation: “Prepare the way of the Lord, make his paths straight!”, he tells us (v. 3). We prepare the way of the Lord and make his paths straight when we examine our conscience, when we scrutinize our attitudes, in order to eliminate these sinful manners that I mentioned, which are not from God: success at all costs; power to the detriment of the weak; the desire for wealth; pleasure at any price.
May the Virgin Mary help us to prepare ourselves for the encounter with this ever greater Love, which is what Jesus brings and which, on Christmas night, becomes very very small, like a seed fallen on the soil. And Jesus is this seed: the seed of the kingdom of God.
Pope Francis Homilies - Matthew
31st Sunday of Ordinary Time Year C
Luke 19: 1-10
Dear brothers and sisters, good morning!
Today’s Gospel (cf. Lk 19: 1-10) places us in the footsteps of Jesus Who, on His way to Jerusalem, stopped in Jericho.There was a great crowd to welcome Him, including a man named Zacchaeus, the head of the “publicans”, that is, of those Jews who collected taxes on behalf of the Roman Empire. He was rich not from honest earnings, but because he asked for “bribes”, and this increased contempt for him. Zacchaeus “was seeking to see who Jesus was” (v. 3); he didn’t want to meet Him, but he was curious: he wanted to see that character about whom he had heard extraordinary things. He was curious. And being short in stature, “to see him” (v. 4) he climbs up a tree. When Jesus comes close, he looks up and sees Him (cf. v. 5).
And this is important: the first glance is not from Zacchaeus, but from Jesus, who among the many faces that surrounded Him – the crowd – seeks precisely that one. The merciful gaze of the Lord reaches us before we ourselves realize that we need it in order to be saved. And with this gaze of the divine Master there begins the miracle of the conversion of the sinner. Indeed, Jesus calls to him, and He calls him by his name: “Zacchaeus, hurry and come down, for I must stay at your house today” (v. 5). He does not reproach him, He does not deliver a “sermon” to him; He tells him that he must go to Him: “he must”, because it is the will of the Father. Despite the murmuring of the people, Jesus chose to stay at the home of that public sinner.
We too would have been scandalized by this behaviour of Jesus. But contempt for and rejection of the sinner only isolate him and cause him to harden in the evil he commits against himself and the community. Instead, God condemns sin, but tries to save the sinner; He goes looking for him to bring him back on the right path. Those who have never felt they are sought by God’s mercy find it difficult to grasp the extraordinary greatness of the gestures and words with which Jesus approaches Zacchaeus.
Jesus’ acceptance and attention to him lead him to a clear change of mentality: in just a moment he realized how petty life is when it revolves around money, at the cost of stealing from others and receiving their contempt. Having the Lord there, in his house, makes him see everything with different eyes, even with a little of the tenderness with which Jesus looked at him. And his way of seeing and using money also changes: the gesture of grabbing is replaced by that of giving. Indeed, he decides to give half of what he possesses to the poor and to return four times the sum to those from whom he has stolen (cf. v. 8). Zacchaeus discovers from Jesus that it is possible to love gratuitously: until this moment he was mean, but now he becomes generous; he had a taste for amassing wealth, now he rejoices in distributing. By encountering Love, by discovering that he is loved despite his sins, he becomes capable of loving others, making money a sign of solidarity and communion.
May the Virgin May obtain for us the grace always to feel Jesus’ merciful gaze upon us, to go with mercy towards those who have erred, so that they too may welcome Jesus, Who “came to seek and to save the lost” (v. 10).
Pope Francis Homilies - Luke Chapter 18-21
Luke 19: 1-10
Dear brothers and sisters, good morning!
Today’s Gospel (cf. Lk 19: 1-10) places us in the footsteps of Jesus Who, on His way to Jerusalem, stopped in Jericho.There was a great crowd to welcome Him, including a man named Zacchaeus, the head of the “publicans”, that is, of those Jews who collected taxes on behalf of the Roman Empire. He was rich not from honest earnings, but because he asked for “bribes”, and this increased contempt for him. Zacchaeus “was seeking to see who Jesus was” (v. 3); he didn’t want to meet Him, but he was curious: he wanted to see that character about whom he had heard extraordinary things. He was curious. And being short in stature, “to see him” (v. 4) he climbs up a tree. When Jesus comes close, he looks up and sees Him (cf. v. 5).
And this is important: the first glance is not from Zacchaeus, but from Jesus, who among the many faces that surrounded Him – the crowd – seeks precisely that one. The merciful gaze of the Lord reaches us before we ourselves realize that we need it in order to be saved. And with this gaze of the divine Master there begins the miracle of the conversion of the sinner. Indeed, Jesus calls to him, and He calls him by his name: “Zacchaeus, hurry and come down, for I must stay at your house today” (v. 5). He does not reproach him, He does not deliver a “sermon” to him; He tells him that he must go to Him: “he must”, because it is the will of the Father. Despite the murmuring of the people, Jesus chose to stay at the home of that public sinner.
We too would have been scandalized by this behaviour of Jesus. But contempt for and rejection of the sinner only isolate him and cause him to harden in the evil he commits against himself and the community. Instead, God condemns sin, but tries to save the sinner; He goes looking for him to bring him back on the right path. Those who have never felt they are sought by God’s mercy find it difficult to grasp the extraordinary greatness of the gestures and words with which Jesus approaches Zacchaeus.
Jesus’ acceptance and attention to him lead him to a clear change of mentality: in just a moment he realized how petty life is when it revolves around money, at the cost of stealing from others and receiving their contempt. Having the Lord there, in his house, makes him see everything with different eyes, even with a little of the tenderness with which Jesus looked at him. And his way of seeing and using money also changes: the gesture of grabbing is replaced by that of giving. Indeed, he decides to give half of what he possesses to the poor and to return four times the sum to those from whom he has stolen (cf. v. 8). Zacchaeus discovers from Jesus that it is possible to love gratuitously: until this moment he was mean, but now he becomes generous; he had a taste for amassing wealth, now he rejoices in distributing. By encountering Love, by discovering that he is loved despite his sins, he becomes capable of loving others, making money a sign of solidarity and communion.
May the Virgin May obtain for us the grace always to feel Jesus’ merciful gaze upon us, to go with mercy towards those who have erred, so that they too may welcome Jesus, Who “came to seek and to save the lost” (v. 10).
Pope Francis Homilies - Luke Chapter 18-21
30th Sunday of Ordinary Time Year C
Luke 18: 9-14
Dear brothers and sisters, good afternoon!
The Gospel of today’s Liturgy presents us a parable with two protagonists, a pharisee and a tax collector (Lk 18:9-14), that is, a religious man and an avowed sinner. Both of them go up to the Temple to pray, but only the tax collector truly lifts himself up to God, because he humbly descends into the humility of himself and he presents himself as he is, without masks, with his poverty. We might say, then, that the parable lies between two movements, expressed by two verbs: to rise and to descend.
The first movement is to rise. Indeed, the text begins by saying: “Two people went up to the temple area to pray” (v. 10). This aspect recalls many episodes in the Bible, where in order to encounter the Lord, one goes up to the mountain of his presence: Abraham goes up on the mountain to offer the sacrifice; Moses goes up Mount Sinai to receive the Commandments; Jesus goes up the mountain where he is transfigured. To rise, therefore, expresses the need of the heart to detach itself from a flat life in order to go towards the Lord; to rise up from the plateau of our ego to ascend towards God, freeing oneself of one’s own “I”; to gather what we live in the valley to bring it before the Lord. This is “rising”, and when we pray, we rise.
But to live the encounter with him and to be transformed by prayer, to rise up to God, a second movement is necessary: to descend. How come? What does this mean? In order to rise towards him, we must descend within ourselves: to cultivate the sincerity and humility of the heart that give us an honest outlook on our frailties and our inner poverty. Indeed, in humility we become capable of bringing what we really are to God, without pretence: the wounds, the sins and the miseries that weigh on our hearts, and to invoke his mercy so that he may heal us, restore us and raise us up. It will be he who raises us up, not us. The more we descend with humility, the more God raises us up.
Indeed, the tax collector of the parable humbly stops at a distance (cf. v. 13) – he does not come close, he is ashamed – he asks for forgiveness, and the Lord raises him up. Instead, the pharisee exalts himself, self-assured, convinced that he is fine: standing up, he begins to speak with the Lord only of himself, praising himself, listing all the good religious works he does, and disdaining others: “I am not like that person there…”. Because this is what spiritual arrogance does. “But father, why are you talking to us about spiritual arrogance?” Because we all risk falling into this trap. It leads you to believe yourself righteous and to judge others. This is spiritual arrogance: “I am fine, I am better than the others: this person does this, that one does that…”. And in this way, without realizing, you adore your own ego and obliterate your God. It revolves around oneself. This is prayer without humility.
Brothers, sisters, the pharisee and the tax collector concern us closely. Thinking of them, let us look at ourselves: let us confirm whether, in us, as in the pharisee, there is the conviction of one’s own righteousness (cf. v. 9) that leads us to despise others. It happens, for instance, when we seek compliments and always make a list of our own merits and good works, when we concern ourselves with how we appear rather than how we are, when we let ourselves be trapped by narcissism and exhibitionism. Let us beware of narcissism and exhibitionism, based on vainglory, that lead even us Christians, priests and bishops, always to have one word on our lips. Which word? “I”: “I did this, I wrote that, I said it, I understood it before you”, and so on. Where there is too much “I”, there is too little God. In my country, these people are called “Me, with me, for me, only me”, this is the name of those people. And once upon a time they used to talk about a priest who was like that, self-centred, and the people, jokingly, used to say, “When he incenses, he does it backwards, he incenses himself”. It is like that; it even makes you seem ridiculous.
Let us ask the intercession of Mary Most Holy, the humble servant of the Lord, the living image of what the Lord loves to accomplish, overthrowing the powerful from their thrones and raising the humble (cf. Lk 1:52).
Pope Francis Homilies - Luke Chapter 18-21
Luke 18: 9-14
Dear brothers and sisters, good afternoon!
The Gospel of today’s Liturgy presents us a parable with two protagonists, a pharisee and a tax collector (Lk 18:9-14), that is, a religious man and an avowed sinner. Both of them go up to the Temple to pray, but only the tax collector truly lifts himself up to God, because he humbly descends into the humility of himself and he presents himself as he is, without masks, with his poverty. We might say, then, that the parable lies between two movements, expressed by two verbs: to rise and to descend.
The first movement is to rise. Indeed, the text begins by saying: “Two people went up to the temple area to pray” (v. 10). This aspect recalls many episodes in the Bible, where in order to encounter the Lord, one goes up to the mountain of his presence: Abraham goes up on the mountain to offer the sacrifice; Moses goes up Mount Sinai to receive the Commandments; Jesus goes up the mountain where he is transfigured. To rise, therefore, expresses the need of the heart to detach itself from a flat life in order to go towards the Lord; to rise up from the plateau of our ego to ascend towards God, freeing oneself of one’s own “I”; to gather what we live in the valley to bring it before the Lord. This is “rising”, and when we pray, we rise.
But to live the encounter with him and to be transformed by prayer, to rise up to God, a second movement is necessary: to descend. How come? What does this mean? In order to rise towards him, we must descend within ourselves: to cultivate the sincerity and humility of the heart that give us an honest outlook on our frailties and our inner poverty. Indeed, in humility we become capable of bringing what we really are to God, without pretence: the wounds, the sins and the miseries that weigh on our hearts, and to invoke his mercy so that he may heal us, restore us and raise us up. It will be he who raises us up, not us. The more we descend with humility, the more God raises us up.
Indeed, the tax collector of the parable humbly stops at a distance (cf. v. 13) – he does not come close, he is ashamed – he asks for forgiveness, and the Lord raises him up. Instead, the pharisee exalts himself, self-assured, convinced that he is fine: standing up, he begins to speak with the Lord only of himself, praising himself, listing all the good religious works he does, and disdaining others: “I am not like that person there…”. Because this is what spiritual arrogance does. “But father, why are you talking to us about spiritual arrogance?” Because we all risk falling into this trap. It leads you to believe yourself righteous and to judge others. This is spiritual arrogance: “I am fine, I am better than the others: this person does this, that one does that…”. And in this way, without realizing, you adore your own ego and obliterate your God. It revolves around oneself. This is prayer without humility.
Brothers, sisters, the pharisee and the tax collector concern us closely. Thinking of them, let us look at ourselves: let us confirm whether, in us, as in the pharisee, there is the conviction of one’s own righteousness (cf. v. 9) that leads us to despise others. It happens, for instance, when we seek compliments and always make a list of our own merits and good works, when we concern ourselves with how we appear rather than how we are, when we let ourselves be trapped by narcissism and exhibitionism. Let us beware of narcissism and exhibitionism, based on vainglory, that lead even us Christians, priests and bishops, always to have one word on our lips. Which word? “I”: “I did this, I wrote that, I said it, I understood it before you”, and so on. Where there is too much “I”, there is too little God. In my country, these people are called “Me, with me, for me, only me”, this is the name of those people. And once upon a time they used to talk about a priest who was like that, self-centred, and the people, jokingly, used to say, “When he incenses, he does it backwards, he incenses himself”. It is like that; it even makes you seem ridiculous.
Let us ask the intercession of Mary Most Holy, the humble servant of the Lord, the living image of what the Lord loves to accomplish, overthrowing the powerful from their thrones and raising the humble (cf. Lk 1:52).
Pope Francis Homilies - Luke Chapter 18-21
29th Sunday of Ordinary Time Year C
2 Timothy 3: 14 - 4: 2, Luke 18: 1-8
Dear Brothers and Sisters, good morning!
The second reading of today's liturgy presents us with the plea that the Apostle Paul addresses to his faithful collaborator Timothy: "Proclaim the Word, be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching" (2 Tim 4:2). The tone is heartfelt: Timothy must feel responsible for the proclamation of the Word. Taking on a commitment in every field, which does not exclude any existential fear.
The World Missionary Day, which is celebrated today, is a good opportunity for every baptized person to become more aware of the need to cooperate in the proclamation of the Word, the proclamation of the Kingdom of God with a renewed commitment. Pope Benedict XV, a hundred years ago, gave new impetus to the missionary responsibility of the whole Church when he promulgated the Apostolic Letter Maximum delude. He felt the need to evangelically retrain the mission in the world, so that it would be purified from any colonial overlay and so that it could be freed from the conditioning of the expansionist policies of the European nations.
In today's changed context, Benedict XV's message is still relevant and stimulates us to overcome the temptation of any self-reverential closure and all forms of pastoral pessimism, to open ourselves to the joyful novelty of the Gospel. In these our times, marked by a globalization that should be sympathetic and respectful of the particularity of peoples, and instead still suffers from the conformity and the old conflicts of power that fuel wars and destroy the planet, believers are called to bring everywhere, with new impetus, the good news that in Jesus mercy conquers sin, hope overcomes fear, fraternity overcomes hostility. Christ is our peace and in him every division is overcome, in him alone there is the salvation of every man and of every people. It means hearing strongly the call to all missions of peoples and to all who live among us on the margins.
To live the mission in the full there is an indispensable condition: prayer, a fervent and incessant prayer, according to the teaching of Jesus also proclaimed in the Gospel of today, in which He tells a parable "on the need to pray always, never getting tired"(Luke 18:1). Prayer is the first power of proclamation. Missionaries are above all men and women of prayer, who nourish faith in a constant bond with the Lord in order to overcome the difficulties that evangelisation entails. And I pray for those who are far away. Let us think of those who are witness to these things with affection and gratitude for their difficult task of announcing and giving the light and grace of the gospel to those who have not yet received it. It is also a good opportunity today to ask ourselves: do I pray for the missionaries? Do I pray for those who go far to bring the Word of God with testimony? Let's think about it.
May Mary the Mother of all nations accompany and protect missionaries of the Gospel every day.
2 Timothy 3: 14 - 4: 2, Luke 18: 1-8
Dear Brothers and Sisters, good morning!
The second reading of today's liturgy presents us with the plea that the Apostle Paul addresses to his faithful collaborator Timothy: "Proclaim the Word, be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching" (2 Tim 4:2). The tone is heartfelt: Timothy must feel responsible for the proclamation of the Word. Taking on a commitment in every field, which does not exclude any existential fear.
The World Missionary Day, which is celebrated today, is a good opportunity for every baptized person to become more aware of the need to cooperate in the proclamation of the Word, the proclamation of the Kingdom of God with a renewed commitment. Pope Benedict XV, a hundred years ago, gave new impetus to the missionary responsibility of the whole Church when he promulgated the Apostolic Letter Maximum delude. He felt the need to evangelically retrain the mission in the world, so that it would be purified from any colonial overlay and so that it could be freed from the conditioning of the expansionist policies of the European nations.
In today's changed context, Benedict XV's message is still relevant and stimulates us to overcome the temptation of any self-reverential closure and all forms of pastoral pessimism, to open ourselves to the joyful novelty of the Gospel. In these our times, marked by a globalization that should be sympathetic and respectful of the particularity of peoples, and instead still suffers from the conformity and the old conflicts of power that fuel wars and destroy the planet, believers are called to bring everywhere, with new impetus, the good news that in Jesus mercy conquers sin, hope overcomes fear, fraternity overcomes hostility. Christ is our peace and in him every division is overcome, in him alone there is the salvation of every man and of every people. It means hearing strongly the call to all missions of peoples and to all who live among us on the margins.
To live the mission in the full there is an indispensable condition: prayer, a fervent and incessant prayer, according to the teaching of Jesus also proclaimed in the Gospel of today, in which He tells a parable "on the need to pray always, never getting tired"(Luke 18:1). Prayer is the first power of proclamation. Missionaries are above all men and women of prayer, who nourish faith in a constant bond with the Lord in order to overcome the difficulties that evangelisation entails. And I pray for those who are far away. Let us think of those who are witness to these things with affection and gratitude for their difficult task of announcing and giving the light and grace of the gospel to those who have not yet received it. It is also a good opportunity today to ask ourselves: do I pray for the missionaries? Do I pray for those who go far to bring the Word of God with testimony? Let's think about it.
May Mary the Mother of all nations accompany and protect missionaries of the Gospel every day.
St Peter's Square
28th Sunday of Ordinary Time Year C
Luke 17: 11-19
“Your faith has saved you” (Lk 17:19). This is the climax of today’s Gospel, which reflects the journey of faith. There are three steps in this journey of faith. We see them in the actions of the lepers whom Jesus heals. They cry out, they walk and they give thanks.
First, they cry out. The lepers were in a dreadful situation, not only because of a disease that, widespread even today, needs to be battled with unremitting effort, but also because of their exclusion from society. At the time of Jesus, lepers were considered unclean and, as such, had to be isolated and kept apart (cf. Lev 13:46). We see that when they approach Jesus, they “kept their distance” (Lk 17:12). Even though their condition kept them apart, the Gospel tells us that they “called out” (v. 13) and pleaded with Jesus. They did not let themselves be paralyzed because they were shunned by society; they cried out to God, who excludes no one. We see how distances are shortened, how loneliness is overcome: by not closing in on ourselves and our own problems, by not thinking about how others judge us, but rather by crying out to the Lord, for the Lord hears the cry of those who find themselves alone.
Like those lepers, we too need healing, each one of us. We need to be healed of our lack of confidence in ourselves, in life, in the future; we need to be healed of our fears and the vices that enslave us, of our introversion, our addictions and our attachment to games, money, television, mobile phones, to what other people think. The Lord sets our hearts free and heals them if only we ask him, only if we say to him: “Lord, I believe you can heal me. Dear Jesus, heal me from being caught up in myself. Free me from evil and fear”. The lepers are the first people, in this Gospel, who called on the name of Jesus. Later, a blind man and a crucified thief would do so: all of them needy people calling on the name of Jesus, which means: “God saves”. They call God by name, directly and spontaneously. To call someone by name is a sign of confidence, and it pleases the Lord. That is how faith grows, through confident, trusting prayer. Prayer in which we bring to Jesus who we really are, with open hearts, without attempting to mask our sufferings. Each day, let us invoke with confidence the name of Jesus: “God saves”. Let us repeat it: that is prayer, to say “Jesus“ is to pray. And prayer is essential! Indeed, prayer is the door of faith; prayer is medicine for the heart.
The second word is to walk. It is the second stage. In today’s brief Gospel, there are several verbs of motion. It is quite striking is that the lepers are not healed as they stand before Jesus; it is only afterwards, as they were walking. The Gospel tells us that: “As they went, they were made clean” (v. 14). They were healed by going up to Jerusalem, that is, while walking uphill. On the journey of life, purification takes place along the way, a way that is often uphill since it leads to the heights. Faith calls for journey, a “going out” from ourselves, and it can work wonders if we abandon our comforting certainties, if we leave our safe harbours and our cosy nests. Faith increases by giving, and grows by taking risks. Faith advances when we make our way equipped with trust in God. Faith advances with humble and practical steps, like the steps of the lepers or those of Naaman who went down to bathe in the river Jordan (cf. 2 Kings 5:14-17). The same is true for us. We advance in faith by showing humble and practical love, exercising patience each day, and praying constantly to Jesus as we keep pressing forward on our way.
There is a further interesting aspect to the journey of the lepers: they move together. The Gospel tells us that, “as they went, they were made clean” (v. 14). The verbs are in the plural. Faith means also walking together, never alone. Once healed, however, nine of them go off on their own way, and only one turns back to offer thanks. Jesus then expresses his astonishment: “The others, where are they?” (v. 17). It is as if he asks the only one who returned to account for the other nine. It is the task of us, who celebrate the Eucharist as an act of thanksgiving, to take care of those who have stopped walking, those who have lost their way. We are called to be guardians of our distant brothers and sisters, all of us! We are to intercede for them; we are responsible for them, to account for them, to keep them close to heart. Do you want to grow in faith? You, who are here today, do you want to grow in faith? Then take care of a distant brother, a faraway sister.
To cry out. To walk. And to give thanks. This is the final step. Only to the one who thanked him did Jesus say: “Your faith has saved you” (v. 19). It made you both safe, and sound. We see from this that the ultimate goal is not health or wellness, but the encounter with Jesus. Salvation is not drinking a glass of water to keep fit; it is going to the source, which is Jesus. He alone frees us from evil and heals our hearts. Only an encounter with him can save, can make life full and beautiful. Whenever we meet Jesus, the word “thanks” comes immediately to our lips, because we have discovered the most important thing in life, which is not to receive a grace or resolve a problem, but to embrace the Lord of life. And this is the most important thing in life: to embrace the Lord of life.
It is impressive to see how the man who was healed, a Samaritan, expresses his joy with his entire being: he praises God in a loud voice, he prostrates himself, and he gives thanks (cf. vv. 15-16). The culmination of the journey of faith is to live a life of continual thanksgiving. Let us ask ourselves: do we, as people of faith, live each day as a burden, or as an act of praise? Are we closed in on ourselves, waiting to ask another blessing, or do we find our joy in giving thanks? When we express our gratitude, the Father’s heart is moved and he pours out the Holy Spirit upon us. To give thanks is not a question of good manners or etiquette; it is a question of faith. A grateful heart is one that remains young. To say “Thank you, Lord” when we wake up, throughout the day and before going to bed: that is the best way to keep our hearts young, because hearts can grow old and be spoilt. This also holds true for families, and between spouses. Remember to say thank you. Those words are the simplest and most effective of all.
To cry out. To walk. To give thanks. Today we give thanks to the Lord for our new Saints. They walked by faith and now we invoke their intercession. Three of them were religious women; they show us that the consecrated life is a journey of love at the existential peripheries of the world. Saint Marguerite Bays, on the other hand, was a seamstress; she speaks to us of the power of simple prayer, enduring patience and silent self-giving. That is how the Lord made the splendour of Easter radiate in her life, in her humbleness. Such is the holiness of daily life, which Saint John Henry Newman described in these words: “The Christian has a deep, silent, hidden peace, which the world sees not... The Christian is cheerful, easy, kind, gentle, courteous, candid, unassuming; has no pretence... with so little that is unusual or striking in his bearing, that he may easily be taken at first sight for an ordinary man” (Parochial and Plain Sermons, V, 5).
Let us ask to be like that, “kindly lights” amid the encircling gloom. Jesus, “stay with me, and then I shall begin to shine as Thou shinest: so to shine as to be a light to others” (Meditations on Christian Doctrine, VII, 3). Amen.
Pope Francis Homilies - Luke Chapter 15-17
Angelus, St Peters Square
27th Sunday of Ordinary Time Year C
Luke 17: 5-10
Dear Brothers and Sisters, good morning!
Today's Gospel page (cf. Luke 17:5-10) presents the theme of faith, introduced by the disciples' question: "Increase our faith!" (see 6). A beautiful prayer, which we should pray often throughout the day: "Lord, increase our faith!". Jesus responds with two images: the mustard seed and the attentive servant. "If you had faith the size of a mustard seed, you could say to this mulberry tree: "Be uprooted planted in the sea", and it would obey you" (v. 6). The mulberry tree is a sturdy tree, well rooted in the earth and resistant to the winds. Jesus, therefore, wants to make it clear that even if faith is as small as a mustard seed, ot has the strength to uproot even a mulberry, and then to transplant it into the sea, which is something even more unlikely: but nothing is impossible to those who have faith, because they do not rely on their own strength, but on God, who can do everything.
Faith compared to the mustard seed is a faith that is not proud and self-confident; and doesn't pretend to be that of a great believer! It is a faith that in its humility feels a great need for God and in its smallness it abandons itself with total confidence to God. It is a faith that gives us the ability to look with hope at the ups and downs of life, which also helps us to accept defeats, and sufferings, in the knowledge that evil never has, nor never will never have, the last word.
How can we know if we really have faith, that is, if our faith, though tiny, is genuine, pure, and honest? Jesus explains this to us by pointing out that the measure of faith is service. And he does so with a parable that at first glance is a little disconcerting, because it presents the figure of an arrogant and indifferent master. But it is exactly what this master does brings that highlights the true heart of the parable, that is, the attitude of the availability of the servant. Jesus wants to say that this is how a person of faith is should be in relation to God: he is completely surrendering to Gods will, without expectations or pretensions.
This attitude towards God is also reflected in the way we behave in the community: it is reflected in the joy of being at the service of one another, already finding in this its own reward and not in the recognitions and advantages that can result from it. It is what Jesus teaches at the end of this story: "When you have done all you have been commanded, say: "We are useless servants. We have done what we were obliged to do."
Useless servants, that is, with no expectations of being thanked, with no demands. "We are useless servants" is an expression of humility, and willingness that does so much good to the Church and reminds us of the correct attitude needed to work in the Church: that of humble service, of which Jesus has set the example, in washing the feet of his disciples (cf. John 13:3-17).
May the Virgin Mary, the woman of faith, help us to go down this road. We turn to her on the eve of the feast of Our Lady of the Rosary, in communion with the faithful gathered in Pompeii for the traditional Supplica prayer.
Pope Francis Homilies - Luke Chapter 15-17
27th Sunday of Ordinary Time Year C
Luke 17: 5-10
Dear Brothers and Sisters, good morning!
Today's Gospel page (cf. Luke 17:5-10) presents the theme of faith, introduced by the disciples' question: "Increase our faith!" (see 6). A beautiful prayer, which we should pray often throughout the day: "Lord, increase our faith!". Jesus responds with two images: the mustard seed and the attentive servant. "If you had faith the size of a mustard seed, you could say to this mulberry tree: "Be uprooted planted in the sea", and it would obey you" (v. 6). The mulberry tree is a sturdy tree, well rooted in the earth and resistant to the winds. Jesus, therefore, wants to make it clear that even if faith is as small as a mustard seed, ot has the strength to uproot even a mulberry, and then to transplant it into the sea, which is something even more unlikely: but nothing is impossible to those who have faith, because they do not rely on their own strength, but on God, who can do everything.
Faith compared to the mustard seed is a faith that is not proud and self-confident; and doesn't pretend to be that of a great believer! It is a faith that in its humility feels a great need for God and in its smallness it abandons itself with total confidence to God. It is a faith that gives us the ability to look with hope at the ups and downs of life, which also helps us to accept defeats, and sufferings, in the knowledge that evil never has, nor never will never have, the last word.
How can we know if we really have faith, that is, if our faith, though tiny, is genuine, pure, and honest? Jesus explains this to us by pointing out that the measure of faith is service. And he does so with a parable that at first glance is a little disconcerting, because it presents the figure of an arrogant and indifferent master. But it is exactly what this master does brings that highlights the true heart of the parable, that is, the attitude of the availability of the servant. Jesus wants to say that this is how a person of faith is should be in relation to God: he is completely surrendering to Gods will, without expectations or pretensions.
This attitude towards God is also reflected in the way we behave in the community: it is reflected in the joy of being at the service of one another, already finding in this its own reward and not in the recognitions and advantages that can result from it. It is what Jesus teaches at the end of this story: "When you have done all you have been commanded, say: "We are useless servants. We have done what we were obliged to do."
Useless servants, that is, with no expectations of being thanked, with no demands. "We are useless servants" is an expression of humility, and willingness that does so much good to the Church and reminds us of the correct attitude needed to work in the Church: that of humble service, of which Jesus has set the example, in washing the feet of his disciples (cf. John 13:3-17).
May the Virgin Mary, the woman of faith, help us to go down this road. We turn to her on the eve of the feast of Our Lady of the Rosary, in communion with the faithful gathered in Pompeii for the traditional Supplica prayer.
Pope Francis Homilies - Luke Chapter 15-17
26th Sunday of Ordinary Time Year C
Amos 6: 1A, 4-7, Psalms 146: 7-10,
1 Timothy 6: 11-16, Luke 16: 19-31
Today’s Responsorial Psalm reminds us that the Lord upholds the stranger as well as the widow and the orphan among his people. The Psalmist makes explicit mention of those persons who are especially vulnerable, often forgotten and subject to oppression. The Lord has a particular concern for foreigners, widows and orphans, for they are without rights, excluded and marginalized. This is why God tells the Israelites to give them special care.
In the Book of Exodus, the Lord warns his people not to mistreat in any way widows and orphans, for he hears their cry (cf. 22:23). Deuteronomy sounds the same warning twice (cf. 24:17; 27:19) and includes strangers among this group requiring protection. The reason for that warning is explained clearly in the same book: the God of Israel is the one who “executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing” (10:18). This loving care for the less privileged is presented as a characteristic trait of the God of Israel and is likewise required, as a moral duty, of all those who would belong to his people.
That is why we must pay special attention to the strangers in our midst as well as to widows, orphans and all the outcasts of our time. In the Message for this 105th World Day of Migrants and Refugees, the theme “It is not Just about Migrants” is repeated as a refrain. And rightly so: it is not only about foreigners; it is about all those in existential peripheries who, together with migrants and refugees, are victims of the throwaway culture. The Lord calls us to practice charity towards them. He calls us to restore their humanity, as well as our own, and to leave no one behind.
Along with the exercise of charity, the Lord also invites us to think about the injustices that cause exclusion – and in particular the privileges of the few, who, in order to preserve their status, act to the detriment of the many. “Today’s world is increasingly becoming more elitist and cruel towards the excluded”: this is a painful truth; our word is daily more and more elitist, more cruel towards the excluded. “Developing countries continue to be drained of their best natural and human resources for the benefit of a few privileged markets. Wars only affect some regions of the world, yet weapons of war are produced and sold in other regions which are then unwilling to take in the refugees generated by these conflicts. Those who pay the price are always the little ones, the poor, the most vulnerable, who are prevented from sitting at the table and are left with the ‘crumbs’ of the banquet” (Message for the 105th World Day of Migrants and Refugees).
It is in this context that the harsh words of the Prophet Amos proclaimed in the first reading (6:1.4-7) should be understood. Woe to those who are at ease and seek pleasure in Zion, who do not worry about the ruin of God’s people, even though it is in plain sight. They do not notice the destruction of Israel because they are too busy ensuring that they can still enjoy the good life, delicious food and fine drinks. It is striking how, twenty-eight centuries later, these warnings remain as timely as ever. For today too, the “culture of comfort… makes us think only of ourselves, makes us insensitive to the cries of other people… which results in indifference to others; indeed, it even leads to the globalization of indifference” (Homily in Lampedusa, 8 July 2013).
In the end, we too risk becoming like that rich man in the Gospel who is unconcerned for the poor man Lazarus, “covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man’s table” (Lk 16:20-21). Too intent on buying elegant clothes and organizing lavish banquets, the rich man in the parable is blind to Lazarus’s suffering. Overly concerned with preserving our own well-being, we too risk being blind to our brothers and sisters in difficulty.
Yet, as Christians, we cannot be indifferent to the tragedy of old and new forms of poverty, to the bleak isolation, contempt and discrimination experienced by those who do not belong to “our” group. We cannot remain insensitive, our hearts deadened, before the misery of so many innocent people. We must not fail to weep. We must not fail to respond. Let us ask the Lord for the grace of tears, the tears that can convert our hearts before such sins.
If we want to be men and women of God, as Saint Paul urges Timothy, we must “keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ” (1 Tm 6:14). The commandment is to love God and love our neighbour; the two cannot be separated! Loving our neighbour as ourselves means being firmly committed to building a more just world, in which everyone has access to the goods of the earth, in which all can develop as individuals and as families, and in which fundamental rights and dignity are guaranteed to all.
Loving our neighbour means feeling compassion for the sufferings of our brothers and sisters, drawing close to them, touching their sores and sharing their stories, and thus manifesting concretely God’s tender love for them. This means being a neighbour to all those who are mistreated and abandoned on the streets of our world, soothing their wounds and bringing them to the nearest shelter, where their needs can be met.
God gave this holy commandment to his people and sealed it with the blood of his Son Jesus, to be a source of blessing for all mankind. So that all together we can work to build the human family according to his original plan, revealed in Jesus Christ: all are brothers and sisters, all are sons and daughters of the same Father.
Today we also need a mother. So, we entrust to the maternal love of Mary, Our Lady of the Way, of so many painful journeys, all migrants and refugees, together with those who live on the peripheries of our world and those who have chosen to share their journey.
Pope Francis Homilies - Luke Chapter 15-17
Amos 6: 1A, 4-7, Psalms 146: 7-10,
1 Timothy 6: 11-16, Luke 16: 19-31
Today’s Responsorial Psalm reminds us that the Lord upholds the stranger as well as the widow and the orphan among his people. The Psalmist makes explicit mention of those persons who are especially vulnerable, often forgotten and subject to oppression. The Lord has a particular concern for foreigners, widows and orphans, for they are without rights, excluded and marginalized. This is why God tells the Israelites to give them special care.
In the Book of Exodus, the Lord warns his people not to mistreat in any way widows and orphans, for he hears their cry (cf. 22:23). Deuteronomy sounds the same warning twice (cf. 24:17; 27:19) and includes strangers among this group requiring protection. The reason for that warning is explained clearly in the same book: the God of Israel is the one who “executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing” (10:18). This loving care for the less privileged is presented as a characteristic trait of the God of Israel and is likewise required, as a moral duty, of all those who would belong to his people.
That is why we must pay special attention to the strangers in our midst as well as to widows, orphans and all the outcasts of our time. In the Message for this 105th World Day of Migrants and Refugees, the theme “It is not Just about Migrants” is repeated as a refrain. And rightly so: it is not only about foreigners; it is about all those in existential peripheries who, together with migrants and refugees, are victims of the throwaway culture. The Lord calls us to practice charity towards them. He calls us to restore their humanity, as well as our own, and to leave no one behind.
Along with the exercise of charity, the Lord also invites us to think about the injustices that cause exclusion – and in particular the privileges of the few, who, in order to preserve their status, act to the detriment of the many. “Today’s world is increasingly becoming more elitist and cruel towards the excluded”: this is a painful truth; our word is daily more and more elitist, more cruel towards the excluded. “Developing countries continue to be drained of their best natural and human resources for the benefit of a few privileged markets. Wars only affect some regions of the world, yet weapons of war are produced and sold in other regions which are then unwilling to take in the refugees generated by these conflicts. Those who pay the price are always the little ones, the poor, the most vulnerable, who are prevented from sitting at the table and are left with the ‘crumbs’ of the banquet” (Message for the 105th World Day of Migrants and Refugees).
It is in this context that the harsh words of the Prophet Amos proclaimed in the first reading (6:1.4-7) should be understood. Woe to those who are at ease and seek pleasure in Zion, who do not worry about the ruin of God’s people, even though it is in plain sight. They do not notice the destruction of Israel because they are too busy ensuring that they can still enjoy the good life, delicious food and fine drinks. It is striking how, twenty-eight centuries later, these warnings remain as timely as ever. For today too, the “culture of comfort… makes us think only of ourselves, makes us insensitive to the cries of other people… which results in indifference to others; indeed, it even leads to the globalization of indifference” (Homily in Lampedusa, 8 July 2013).
In the end, we too risk becoming like that rich man in the Gospel who is unconcerned for the poor man Lazarus, “covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man’s table” (Lk 16:20-21). Too intent on buying elegant clothes and organizing lavish banquets, the rich man in the parable is blind to Lazarus’s suffering. Overly concerned with preserving our own well-being, we too risk being blind to our brothers and sisters in difficulty.
Yet, as Christians, we cannot be indifferent to the tragedy of old and new forms of poverty, to the bleak isolation, contempt and discrimination experienced by those who do not belong to “our” group. We cannot remain insensitive, our hearts deadened, before the misery of so many innocent people. We must not fail to weep. We must not fail to respond. Let us ask the Lord for the grace of tears, the tears that can convert our hearts before such sins.
If we want to be men and women of God, as Saint Paul urges Timothy, we must “keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ” (1 Tm 6:14). The commandment is to love God and love our neighbour; the two cannot be separated! Loving our neighbour as ourselves means being firmly committed to building a more just world, in which everyone has access to the goods of the earth, in which all can develop as individuals and as families, and in which fundamental rights and dignity are guaranteed to all.
Loving our neighbour means feeling compassion for the sufferings of our brothers and sisters, drawing close to them, touching their sores and sharing their stories, and thus manifesting concretely God’s tender love for them. This means being a neighbour to all those who are mistreated and abandoned on the streets of our world, soothing their wounds and bringing them to the nearest shelter, where their needs can be met.
God gave this holy commandment to his people and sealed it with the blood of his Son Jesus, to be a source of blessing for all mankind. So that all together we can work to build the human family according to his original plan, revealed in Jesus Christ: all are brothers and sisters, all are sons and daughters of the same Father.
Today we also need a mother. So, we entrust to the maternal love of Mary, Our Lady of the Way, of so many painful journeys, all migrants and refugees, together with those who live on the peripheries of our world and those who have chosen to share their journey.
Pope Francis Homilies - Luke Chapter 15-17
St Peter's Square, Vatican City
25th Sunday of Ordinary Time Year C
Luke 16: 1-13
Dear Brothers and Sisters, good morning!
The parable contained in this Sunday's Gospel (cf. Luke 16:1-13) features a clever and dishonest steward who, accused of having squandered his master's assets, is about to be fired. In this difficult situation, he does not make counter accusations, seeks no justification and does not let himself be discouraged, but devises a way out to ensure a secure future for himself. His reaction at first is one of lucidity, recognising his limitations: "I do not have the strength to dig; I am ashamed to beg" (v. 3); then he acts cunningly, robbing his master for the last time. In fact, he calls the debtors and reduces the debts they have to the master, to make them friends and then be rewarded by them. This is making friends with corruption and getting gratitude with corruption, as is unfortunately customary today.
Jesus presents this example certainly not to encourage dishonesty, but to show shrewdness. In fact, he points out: "The master praised the dishonest steward, for his astuteness " (v. 8), meaning, that he acted with a mixture of intelligence and craftiness, which allows one to overcome difficult situations. The key to understanding this storey lies in Jesus' invitation at the end of the parable: "Make friends for yourself with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings" (v. 9). It seems a little confusing, but it is not: the "dishonest wealth" is money – also called "the devil's dung" – when we refer to material things.
Wealth can lead to building walls, to division and to discrimination. Jesus, on the other hand, invites his disciples to change course: "Make friends with wealth." It is an invitation to know how to turn goods and riches into relationships, because people are worth more than possessions and matter more than the wealth they possess. In life, in fact, those who are really wealthy are not necessarily those who are very rich, rather those who are truly rich are those who create and maintain many relationships, one who has many friends as a result of the different riches, that is, the different gifts which God has given him. Jesus also indicates the ultimate purpose of his exhortation: "Make friends with wealth, so that they may welcome you in eternal dwellings." To welcome us in Paradise, if we are able to transform riches into instruments of fraternity and solidarity, there will be not only God, but also those with whom we have shared, those to whom we administered, including all those the Lord has put into our hands.
Brothers and sisters, this gospel passage finds an echo in us particularly the question of the dishonest steward, driven out by the master: He asks himself "What am I going to do now?" (see 3). In the face of our shortcomings, and our failures, Jesus assures us that we are always in time to correct our wrongs by doing good. Whoever has caused tears, make someone happy; whoever has misappropriated something, give to those in need. In so doing, we will be praised by the Lord "because we have acted shrewdly", that is, with the wisdom of one who recognizes himself as a child of God and stake themselves for the Kingdom of Heaven.
May the Blessed Virgin help us to be shrewd in ensuring for ourselves not only worldly success, but eternal life, so that at the time of the final judgment all the needy people we have helped may testify that in them we have seen and served the Lord.
Pope Francis Homilies - Luke Chapter 15-17
25th Sunday of Ordinary Time Year C
Luke 16: 1-13
Dear Brothers and Sisters, good morning!
The parable contained in this Sunday's Gospel (cf. Luke 16:1-13) features a clever and dishonest steward who, accused of having squandered his master's assets, is about to be fired. In this difficult situation, he does not make counter accusations, seeks no justification and does not let himself be discouraged, but devises a way out to ensure a secure future for himself. His reaction at first is one of lucidity, recognising his limitations: "I do not have the strength to dig; I am ashamed to beg" (v. 3); then he acts cunningly, robbing his master for the last time. In fact, he calls the debtors and reduces the debts they have to the master, to make them friends and then be rewarded by them. This is making friends with corruption and getting gratitude with corruption, as is unfortunately customary today.
Jesus presents this example certainly not to encourage dishonesty, but to show shrewdness. In fact, he points out: "The master praised the dishonest steward, for his astuteness " (v. 8), meaning, that he acted with a mixture of intelligence and craftiness, which allows one to overcome difficult situations. The key to understanding this storey lies in Jesus' invitation at the end of the parable: "Make friends for yourself with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings" (v. 9). It seems a little confusing, but it is not: the "dishonest wealth" is money – also called "the devil's dung" – when we refer to material things.
Wealth can lead to building walls, to division and to discrimination. Jesus, on the other hand, invites his disciples to change course: "Make friends with wealth." It is an invitation to know how to turn goods and riches into relationships, because people are worth more than possessions and matter more than the wealth they possess. In life, in fact, those who are really wealthy are not necessarily those who are very rich, rather those who are truly rich are those who create and maintain many relationships, one who has many friends as a result of the different riches, that is, the different gifts which God has given him. Jesus also indicates the ultimate purpose of his exhortation: "Make friends with wealth, so that they may welcome you in eternal dwellings." To welcome us in Paradise, if we are able to transform riches into instruments of fraternity and solidarity, there will be not only God, but also those with whom we have shared, those to whom we administered, including all those the Lord has put into our hands.
Brothers and sisters, this gospel passage finds an echo in us particularly the question of the dishonest steward, driven out by the master: He asks himself "What am I going to do now?" (see 3). In the face of our shortcomings, and our failures, Jesus assures us that we are always in time to correct our wrongs by doing good. Whoever has caused tears, make someone happy; whoever has misappropriated something, give to those in need. In so doing, we will be praised by the Lord "because we have acted shrewdly", that is, with the wisdom of one who recognizes himself as a child of God and stake themselves for the Kingdom of Heaven.
May the Blessed Virgin help us to be shrewd in ensuring for ourselves not only worldly success, but eternal life, so that at the time of the final judgment all the needy people we have helped may testify that in them we have seen and served the Lord.
Pope Francis Homilies - Luke Chapter 15-17
Angelus, St Peter's Square, Rome
Angelus 24th Sunday of Ordinary Time Year C
Luke 15: 1-32
Today's Gospel (Luke 15:1-32) begins with some criticizing Jesus, seeing him in the company of tax collectors and sinners, and they say with disdain: "He welcomes sinners and eats with them" (v. 2). This phrase actually turns out to be a wonderful announcement. Jesus welcomes sinners and eats with them. This is what happens to us, in every Mass, in every church: Jesus is happy to welcome us to his table, where he offers himself for us. It is the phrase that we could write on the doors of our churches: "Here Jesus welcomes sinners and invites them to his table." And the Lord, responding to those who criticized him, recounts three parables, three beautiful parables, which show his preference for those who feel distant from him. Today it would be nice for each of you to take the Gospel, the Gospel of Luke, chapter 15, and read the three parables. They're beautiful.
In the first parable, he says, "Which one of you, if you have a hundred sheep and loses one, does not leave the ninety-nine in the desert and go in search of the lost one?" (v. 4) Which one of you? A sensible person does not: he makes two calculations and sacrifices one to keep the ninety-nine. God, on the other hand, does not resign himself, for him you are at the centre of his heart, you who do not yet know the beauty of his love, you who have not yet welcomed Jesus to the centre of your life, you who cannot overcome your sin, you who perhaps because of the bad things that have happened in your life, you do not believe in love.
In the second parable, you are that little coin that the Lord does not resign himself to losing and he searches relentlessly: He wants to tell you that you are precious in his eyes, that you are unique. No one can replace you in God's heart. You have a place, it is you, and no one can replace you; and even me, no one can replace me in God's heart.
And in the third parable God is a father who awaits the return of the prodigal son: God always waits for us, he does not get tired, he does not lose heart. Because it is us, each of us is that reunited son, that rediscovered coin, that caressed sheep that he puts back on his shoulder. He waits every day for us to notice his love. And you say, "But I've done many horrible things, I've done too many!" Don't be afraid: God loves you, loves you as you are and knows that only his love can change your life.
But this infinite love of God for us sinners, which is the heart of the Gospel, can be rejected. That's what the eldest son of the parable does. He does not understand love at that moment and has in his mind a master other than a father. It can also happen to us: when we believe in a more rigorous than merciful God, a God who defeats evil with power rather than with forgiveness. It is not like that, God saves with love, not by force; He proposes and does not impose himself. But the eldest son, who does not accept his father's mercy, closes himself, makes a worse mistake: he believes he is right, he believes he has been betrayed and judges everything on the basis of his thought of justice. So he gets angry with his brother and reproaches his father: "You have killed the fat calf now that your son is back" (cf. v. 30). This son of yours: he doesn't call him my brother, but your son. He feels like an only child. We also make mistakes when we believe ourselves to be right, when we think that the bad ones are the others. Let us not believe ourselves to be good, because alone, without the help of God who is good, we do not know how to overcome evil. Today, don't forget, take the gospel, and read Luke's three parables, chapter 15. It will do you good, it will be healthy for you.
How do we defeat evil? By accepting God's forgiveness and the forgiveness of brothers and sisters. It happens every time we go to confession: there we receive the love of the Father who overcomes our sin: our sin is no more, because God forgets it. When God forgives, he loses his memory, He forgets our sins, forgets. He's so good to us! Not like us, who after saying "Don't mind about it", at the first opportunity we remember the injuries that we have suffered. No, God cancels evil, He makes us new inside and so makes joy reborn in us, not sadness, not darkness in our heart, not suspicion, but joy.
Brothers and sisters, courage, with God sin does not have the last word. Our Lady, who unties the knots of life, frees us from the pretence of believing ourselves to be righteous and makes us feel the need to go to the Lord, who is always waiting for us to embrace, and to forgive us.
Pope Francis Homilies - Luke Chapter 15-17
Angelus 24th Sunday of Ordinary Time Year C
Luke 15: 1-32
Today's Gospel (Luke 15:1-32) begins with some criticizing Jesus, seeing him in the company of tax collectors and sinners, and they say with disdain: "He welcomes sinners and eats with them" (v. 2). This phrase actually turns out to be a wonderful announcement. Jesus welcomes sinners and eats with them. This is what happens to us, in every Mass, in every church: Jesus is happy to welcome us to his table, where he offers himself for us. It is the phrase that we could write on the doors of our churches: "Here Jesus welcomes sinners and invites them to his table." And the Lord, responding to those who criticized him, recounts three parables, three beautiful parables, which show his preference for those who feel distant from him. Today it would be nice for each of you to take the Gospel, the Gospel of Luke, chapter 15, and read the three parables. They're beautiful.
In the first parable, he says, "Which one of you, if you have a hundred sheep and loses one, does not leave the ninety-nine in the desert and go in search of the lost one?" (v. 4) Which one of you? A sensible person does not: he makes two calculations and sacrifices one to keep the ninety-nine. God, on the other hand, does not resign himself, for him you are at the centre of his heart, you who do not yet know the beauty of his love, you who have not yet welcomed Jesus to the centre of your life, you who cannot overcome your sin, you who perhaps because of the bad things that have happened in your life, you do not believe in love.
In the second parable, you are that little coin that the Lord does not resign himself to losing and he searches relentlessly: He wants to tell you that you are precious in his eyes, that you are unique. No one can replace you in God's heart. You have a place, it is you, and no one can replace you; and even me, no one can replace me in God's heart.
And in the third parable God is a father who awaits the return of the prodigal son: God always waits for us, he does not get tired, he does not lose heart. Because it is us, each of us is that reunited son, that rediscovered coin, that caressed sheep that he puts back on his shoulder. He waits every day for us to notice his love. And you say, "But I've done many horrible things, I've done too many!" Don't be afraid: God loves you, loves you as you are and knows that only his love can change your life.
But this infinite love of God for us sinners, which is the heart of the Gospel, can be rejected. That's what the eldest son of the parable does. He does not understand love at that moment and has in his mind a master other than a father. It can also happen to us: when we believe in a more rigorous than merciful God, a God who defeats evil with power rather than with forgiveness. It is not like that, God saves with love, not by force; He proposes and does not impose himself. But the eldest son, who does not accept his father's mercy, closes himself, makes a worse mistake: he believes he is right, he believes he has been betrayed and judges everything on the basis of his thought of justice. So he gets angry with his brother and reproaches his father: "You have killed the fat calf now that your son is back" (cf. v. 30). This son of yours: he doesn't call him my brother, but your son. He feels like an only child. We also make mistakes when we believe ourselves to be right, when we think that the bad ones are the others. Let us not believe ourselves to be good, because alone, without the help of God who is good, we do not know how to overcome evil. Today, don't forget, take the gospel, and read Luke's three parables, chapter 15. It will do you good, it will be healthy for you.
How do we defeat evil? By accepting God's forgiveness and the forgiveness of brothers and sisters. It happens every time we go to confession: there we receive the love of the Father who overcomes our sin: our sin is no more, because God forgets it. When God forgives, he loses his memory, He forgets our sins, forgets. He's so good to us! Not like us, who after saying "Don't mind about it", at the first opportunity we remember the injuries that we have suffered. No, God cancels evil, He makes us new inside and so makes joy reborn in us, not sadness, not darkness in our heart, not suspicion, but joy.
Brothers and sisters, courage, with God sin does not have the last word. Our Lady, who unties the knots of life, frees us from the pretence of believing ourselves to be righteous and makes us feel the need to go to the Lord, who is always waiting for us to embrace, and to forgive us.
Pope Francis Homilies - Luke Chapter 15-17
Angelus, St Peter's Square, Rome
23rd Sunday of Ordinary Time Year C
Luke 14: 25-33
Dear Brothers and Sisters,
Good morning! In today’s Gospel Jesus insists on the conditions for being his disciples: preferring nothing to the love of Christ, carrying one’s cross and following him. Many people in fact drew near to Jesus, they wanted to be included among his followers; and this would happen especially after some miraculous sign which accredited him as the Messiah, the King of Israel. However Jesus did not want to disappoint anyone. He knew well what awaited him in Jerusalem and which path the Father was asking him to take: it was the Way of the Cross, the way of sacrificing himself for the forgiveness of our sins. Following Jesus does not mean taking part in a triumphal procession! It means sharing his merciful love, entering his great work of mercy for each and every man and for all men. The work of Jesus is, precisely, a work of mercy, a work of forgiveness and of love! Jesus is so full of mercy! And this universal pardon, this mercy, passes through the Cross. Jesus, however, does not want to do this work alone: he wants to involve us too in the mission that the Father entrusted to him. After the Resurrection he was to say to his disciples: “As the Father has sent me, even so I send you”... if you forgive the sins of any, they are forgiven” (Jn 20:21-22). Jesus’ disciple renounces all his possessions because in Jesus he has found the greatest Good in which every other good receives its full value and meaning: family ties, other relationships, work, cultural and economic goods and so forth.... The Christian detaches him or herself from all things and rediscovers all things in the logic of the Gospel, the logic of love and of service.
To explain this requirement, Jesus uses two parables: that of the tower to be built and that of the king going to war. The latter says: “What king, going to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends an embassy and asks terms of peace” (Lk 14:31-32). Jesus does not wish to address the topic of war here; it is only a parable. Yet at this moment in which we are praying intensely for peace, this word of the Lord touches us to the core, and essentially tells us: there is a more profound war that we must all fight! It is the firm and courageous decision to renounce evil and its enticements and to choose the good, ready to pay in person: this is following Christ, this is what taking up our cross means! This profound war against evil! What is the use of waging war, so many wars, if you aren't capable of waging this profound war against evil? It is pointless! It doesn’t work.... Among other things this war against evil entails saying “no” to the fratricidal hatred and falsehood that are used; saying “no” to violence in all its forms; saying “no” to the proliferation of weapons and to the illegal arms trade. There is so much of it! So much of it! And the doubt always remains: is this war or that war — because wars are everywhere — really a war to solve problems or is it a commercial war for selling weapons in illegal trade? These are the enemies to fight, united and consistent, following no other interests than those of peace and of the common good.
Dear brothers and sisters, today we are also commemorating the Nativity of the Virgin Mary, a Feast particularly dear to the Eastern Churches. And let all of us now send a beautiful greeting to all the brothers, sisters, bishops, monks and nuns of the Eastern Churches, both Orthodox and Catholic, a beautiful greeting! Jesus is the sun, Mary is the dawn that heralds his rising. Yesterday evening we kept vigil, entrusting to her intercession our prayers for peace in the world, especially in Syria and throughout the Middle East. Let us now invoke her as Queen of Peace. Queen of Peace pray for us! Queen of Peace pray for us!
Pope Francis Homilies - Luke Chapter 11-14
23rd Sunday of Ordinary Time Year C
Luke 14: 25-33
Dear Brothers and Sisters,
Good morning! In today’s Gospel Jesus insists on the conditions for being his disciples: preferring nothing to the love of Christ, carrying one’s cross and following him. Many people in fact drew near to Jesus, they wanted to be included among his followers; and this would happen especially after some miraculous sign which accredited him as the Messiah, the King of Israel. However Jesus did not want to disappoint anyone. He knew well what awaited him in Jerusalem and which path the Father was asking him to take: it was the Way of the Cross, the way of sacrificing himself for the forgiveness of our sins. Following Jesus does not mean taking part in a triumphal procession! It means sharing his merciful love, entering his great work of mercy for each and every man and for all men. The work of Jesus is, precisely, a work of mercy, a work of forgiveness and of love! Jesus is so full of mercy! And this universal pardon, this mercy, passes through the Cross. Jesus, however, does not want to do this work alone: he wants to involve us too in the mission that the Father entrusted to him. After the Resurrection he was to say to his disciples: “As the Father has sent me, even so I send you”... if you forgive the sins of any, they are forgiven” (Jn 20:21-22). Jesus’ disciple renounces all his possessions because in Jesus he has found the greatest Good in which every other good receives its full value and meaning: family ties, other relationships, work, cultural and economic goods and so forth.... The Christian detaches him or herself from all things and rediscovers all things in the logic of the Gospel, the logic of love and of service.
To explain this requirement, Jesus uses two parables: that of the tower to be built and that of the king going to war. The latter says: “What king, going to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends an embassy and asks terms of peace” (Lk 14:31-32). Jesus does not wish to address the topic of war here; it is only a parable. Yet at this moment in which we are praying intensely for peace, this word of the Lord touches us to the core, and essentially tells us: there is a more profound war that we must all fight! It is the firm and courageous decision to renounce evil and its enticements and to choose the good, ready to pay in person: this is following Christ, this is what taking up our cross means! This profound war against evil! What is the use of waging war, so many wars, if you aren't capable of waging this profound war against evil? It is pointless! It doesn’t work.... Among other things this war against evil entails saying “no” to the fratricidal hatred and falsehood that are used; saying “no” to violence in all its forms; saying “no” to the proliferation of weapons and to the illegal arms trade. There is so much of it! So much of it! And the doubt always remains: is this war or that war — because wars are everywhere — really a war to solve problems or is it a commercial war for selling weapons in illegal trade? These are the enemies to fight, united and consistent, following no other interests than those of peace and of the common good.
Dear brothers and sisters, today we are also commemorating the Nativity of the Virgin Mary, a Feast particularly dear to the Eastern Churches. And let all of us now send a beautiful greeting to all the brothers, sisters, bishops, monks and nuns of the Eastern Churches, both Orthodox and Catholic, a beautiful greeting! Jesus is the sun, Mary is the dawn that heralds his rising. Yesterday evening we kept vigil, entrusting to her intercession our prayers for peace in the world, especially in Syria and throughout the Middle East. Let us now invoke her as Queen of Peace. Queen of Peace pray for us! Queen of Peace pray for us!
Pope Francis Homilies - Luke Chapter 11-14
St Peter's Square, Rome
22nd Sunday of Ordinary Time Year C
Luke 14: 1, 7-14
Dear Brothers and Sisters, good morning!
The Gospel of this Sunday (cf. Lc 14:1,7-14) shows us Jesus attending a banquet in the house of a Pharisee leader. Jesus watches and observes as the guests run, and hurry to get the top places. It is a rather widespread attitude, even in today, and not only when you are invited to a meal: usually, you look for the top place to assert a supposed superiority over others. In fact, this race to the top is bad for the community, both civil and ecclesiastical, because it ruins fraternity. We all know these people: climbers, who always climb to go higher, and higher... They hurt fraternity, they wound fraternity. Faced with that scene, Jesus recounts two short parables.
The first parable is addressed to the one who is invited to a banquet, and urges him not to put himself first, because, he says, "a more distinguished guest than you, may have been invited by him and the host who invited both of you may approach you and say: "Give your place to that person!" An embarrassment! "and then you would proceed with embarrassment to take the lowest place" (see Vv. 8-9). Jesus, on the other hand, teaches us to have the opposite attitude: "When you are invited, go and take the lowest place, so that when the host comes to you he may say : "My friend, move up to a higher position!" (see 10). Therefore, we should not seek on our own initiative the attention and consideration of others, but rather let others give it to us. Jesus always shows us the way of humility - we must learn the way of humility! – because it is the most authentic one, which also allows us to have authentic relationships. True humility, not fake humility, that in the Piedmont is called quaciamiller, no, not that. But true humility.
In the second parable, Jesus addresses the one who invites and, referring to the way of selecting the guests, tells him: "When you offer a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because they of their inability to repay you" (v. 13-14). Here, too, Jesus goes completely against the tide, manifesting as always the logic of God the Father. And he also adds the key to interpreting His speech. And what's the key? A promise: if you do so, "you will be repaid at the resurrection of the righteous" (v. 14). This means that whoever behaves in this way will have the divine reward, much higher than any human exchange expected: I do you this favour and wait for you to give me one in return. No, this is not Christian. Humble generosity is Christian. Human exchange, in fact, usually distorts relationships, makes them "commercial", introducing self-interest into a relationship that should be generous and free. Instead, Jesus invites selfless generosity, to open the way to a much greater joy, the joy of being part of God's own love that awaits us, all of us, in the heavenly banquet.
May the Virgin Mary, "the humblest and highest of creatures" (Dante, Paradise, XXXIII, 2), help us to recognize ourselves as we are, that is, small; and to rejoice in giving without something in return.
Pope Francis Homilies - Luke Chapter 11-14
22nd Sunday of Ordinary Time Year C
Luke 14: 1, 7-14
Dear Brothers and Sisters, good morning!
The Gospel of this Sunday (cf. Lc 14:1,7-14) shows us Jesus attending a banquet in the house of a Pharisee leader. Jesus watches and observes as the guests run, and hurry to get the top places. It is a rather widespread attitude, even in today, and not only when you are invited to a meal: usually, you look for the top place to assert a supposed superiority over others. In fact, this race to the top is bad for the community, both civil and ecclesiastical, because it ruins fraternity. We all know these people: climbers, who always climb to go higher, and higher... They hurt fraternity, they wound fraternity. Faced with that scene, Jesus recounts two short parables.
The first parable is addressed to the one who is invited to a banquet, and urges him not to put himself first, because, he says, "a more distinguished guest than you, may have been invited by him and the host who invited both of you may approach you and say: "Give your place to that person!" An embarrassment! "and then you would proceed with embarrassment to take the lowest place" (see Vv. 8-9). Jesus, on the other hand, teaches us to have the opposite attitude: "When you are invited, go and take the lowest place, so that when the host comes to you he may say : "My friend, move up to a higher position!" (see 10). Therefore, we should not seek on our own initiative the attention and consideration of others, but rather let others give it to us. Jesus always shows us the way of humility - we must learn the way of humility! – because it is the most authentic one, which also allows us to have authentic relationships. True humility, not fake humility, that in the Piedmont is called quaciamiller, no, not that. But true humility.
In the second parable, Jesus addresses the one who invites and, referring to the way of selecting the guests, tells him: "When you offer a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because they of their inability to repay you" (v. 13-14). Here, too, Jesus goes completely against the tide, manifesting as always the logic of God the Father. And he also adds the key to interpreting His speech. And what's the key? A promise: if you do so, "you will be repaid at the resurrection of the righteous" (v. 14). This means that whoever behaves in this way will have the divine reward, much higher than any human exchange expected: I do you this favour and wait for you to give me one in return. No, this is not Christian. Humble generosity is Christian. Human exchange, in fact, usually distorts relationships, makes them "commercial", introducing self-interest into a relationship that should be generous and free. Instead, Jesus invites selfless generosity, to open the way to a much greater joy, the joy of being part of God's own love that awaits us, all of us, in the heavenly banquet.
May the Virgin Mary, "the humblest and highest of creatures" (Dante, Paradise, XXXIII, 2), help us to recognize ourselves as we are, that is, small; and to rejoice in giving without something in return.
Pope Francis Homilies - Luke Chapter 11-14
Angelus, St Peter's Square, Rome
21st Sunday of Ordinary Time Year C
Luke 13: 22-30
Dear Brothers and Sisters, good morning!
Today's Gospel (cf. Luke 13:22-30) presents Jesus who passes through cities and villages teaching, heading to Jerusalem, where He knows that He must die on the cross for the salvation of all of us. In this context, a certain person asks Him a question, saying: "Lord, will only a few people be saved?" (see 23). The question was debated at that time – how many would be saved, how many would not... – and there were different ways of interpreting the scriptures in this regard, depending on the verse that someone would site. Jesus, however, turned the question around – a question that dwelt only on the quantity - a few - and instead placed the answer on the plain of responsibility, inviting us to use the present time well. He says: "Strive to enter through the narrow gate, for many, I tell you, will attempt to enter, but they will not succeed" (v. 24).
With these words, Jesus makes it clear that it is not a matter of numbers, there is no "limited number" in Heaven! But it's a question from this point forward of going through the correct door. This is a place that everyone can enter but it's narrow. This is the problem. Jesus does not want to deceive us, by saying: "Yes, rest assured, it is easy, there is a beautiful highway and at the end a huge door...". No Jesus doesn't tell us this: Jesus tells us that the door is narrow. He tells us exactly how things stand: the passage is narrow. In what sense? In the sense that in order to save oneself you have to love God and your neighbour, and this is not comfortable! It is a "narrow gate" because it is demanding, love is always demanding, it requires a commitment, indeed effort, that is a determined and persevering will to live according to the Gospel. St. Paul calls it "the good fight of faith"(1Tm 6.12). It requires commitment every day, all of the day to love the Lord and ones neighbour.
And, to explain Himself better, Jesus tells a parable. There is a landlord, who represents the Lord. His home symbolizes eternal life, that is, salvation. And here comes the image of the door. Jesus says: "When the landlord stands up and closes the door, then you are left outside, you will begin to knock on the door, and say, "Lord, open the door for us." But he will answer you, "I don't know where you are from" (v. 25). These people will then try to be recognized, reminding the landlord: "I ate with you, I drank with you... I have listened to your advice, your teachings in public..." (see v. 26); "I was there when you gave that lecture..." But the Lord will repeat again that he does not know them, and calls them "evil doers" That's the problem! The Lord will not recognize us because of the titles we have – "But look, Lord, I belonged to that association, I was a friend of that monsignor, of that cardinal, of that priest...". No, titles don't matter, they don't matter. The Lord will recognize us only because of a humble life, a good life, a life of faith that results in works.
And for us Christians, this means that we are called to establish a true communion with Jesus, praying, going to church, approaching the Sacraments and nourishing ourselves on His Word. This keeps us in faith, nourishes our hope, and revives charity. And so, with the grace of God, we can and must spend our lives for the good of our brothers and sisters, struggling against all forms of evil and injustice.
May the Blessed Virgin Mary assist us in this. She passed through the narrow gate that is Jesus. She welcomed Him with all her heart and followed Him every day of her life, even when she did not understand, even when a sword pierced her soul. For this reason we invoke her as "The Gate of Heaven": Mary, Gate of Heaven; a gate that follows exactly the model of Jesus: the gate of God's heart, a demanding heart, but which is open to all of us.
Pope Francis Homilies - Luke Chapter 11-14
21st Sunday of Ordinary Time Year C
Luke 13: 22-30
Dear Brothers and Sisters, good morning!
Today's Gospel (cf. Luke 13:22-30) presents Jesus who passes through cities and villages teaching, heading to Jerusalem, where He knows that He must die on the cross for the salvation of all of us. In this context, a certain person asks Him a question, saying: "Lord, will only a few people be saved?" (see 23). The question was debated at that time – how many would be saved, how many would not... – and there were different ways of interpreting the scriptures in this regard, depending on the verse that someone would site. Jesus, however, turned the question around – a question that dwelt only on the quantity - a few - and instead placed the answer on the plain of responsibility, inviting us to use the present time well. He says: "Strive to enter through the narrow gate, for many, I tell you, will attempt to enter, but they will not succeed" (v. 24).
With these words, Jesus makes it clear that it is not a matter of numbers, there is no "limited number" in Heaven! But it's a question from this point forward of going through the correct door. This is a place that everyone can enter but it's narrow. This is the problem. Jesus does not want to deceive us, by saying: "Yes, rest assured, it is easy, there is a beautiful highway and at the end a huge door...". No Jesus doesn't tell us this: Jesus tells us that the door is narrow. He tells us exactly how things stand: the passage is narrow. In what sense? In the sense that in order to save oneself you have to love God and your neighbour, and this is not comfortable! It is a "narrow gate" because it is demanding, love is always demanding, it requires a commitment, indeed effort, that is a determined and persevering will to live according to the Gospel. St. Paul calls it "the good fight of faith"(1Tm 6.12). It requires commitment every day, all of the day to love the Lord and ones neighbour.
And, to explain Himself better, Jesus tells a parable. There is a landlord, who represents the Lord. His home symbolizes eternal life, that is, salvation. And here comes the image of the door. Jesus says: "When the landlord stands up and closes the door, then you are left outside, you will begin to knock on the door, and say, "Lord, open the door for us." But he will answer you, "I don't know where you are from" (v. 25). These people will then try to be recognized, reminding the landlord: "I ate with you, I drank with you... I have listened to your advice, your teachings in public..." (see v. 26); "I was there when you gave that lecture..." But the Lord will repeat again that he does not know them, and calls them "evil doers" That's the problem! The Lord will not recognize us because of the titles we have – "But look, Lord, I belonged to that association, I was a friend of that monsignor, of that cardinal, of that priest...". No, titles don't matter, they don't matter. The Lord will recognize us only because of a humble life, a good life, a life of faith that results in works.
And for us Christians, this means that we are called to establish a true communion with Jesus, praying, going to church, approaching the Sacraments and nourishing ourselves on His Word. This keeps us in faith, nourishes our hope, and revives charity. And so, with the grace of God, we can and must spend our lives for the good of our brothers and sisters, struggling against all forms of evil and injustice.
May the Blessed Virgin Mary assist us in this. She passed through the narrow gate that is Jesus. She welcomed Him with all her heart and followed Him every day of her life, even when she did not understand, even when a sword pierced her soul. For this reason we invoke her as "The Gate of Heaven": Mary, Gate of Heaven; a gate that follows exactly the model of Jesus: the gate of God's heart, a demanding heart, but which is open to all of us.
Pope Francis Homilies - Luke Chapter 11-14
Angelus, St Peter's Square, Rome
20th Sunday of Ordinary Time Year C
Luke 12: 49-53
Dear Brothers and Sisters, good morning!
In today's Gospel (cf. Lk 12: 49-53 ) Jesus warns his disciples that now is the time to decide. His coming into the world, in fact, coincides with the time of making decisive choices: the option in favour of the Gospel cannot be postponed. And in order to better explain His message, He uses the image of fire that He himself came to bring upon Earth. He says: "I have come to bring fire upon the Earth, and how I wish it were already blazing!» (see para. 49). These words are meant to help the disciples abandon every attitude of laziness, apathy, indifference and closure so as to welcome the fire of God's love; that love which, as Saint Paul reminds us was poured out into our hearts through the Holy Spirit (Romans 5: 5). Because it is the Holy Spirit that helps us love God and love our neighbour; It is the Holy Spirit that we all have inside.
Jesus reveals to his friends, and to us, his most ardent desire: to bring the fire ground of His Father's love to Earth, which kindles life and by which we are saved. Jesus calls us to spread this fire in the world, thanks to which we will be recognized as his true disciples. The fire of love, kindled by Christ into the world through the Holy Spirit, is a limitless fire, is a universal fire. This has been seen since the early days of Christianity: the witness of the Gospel has spread like beneficial wildfire overcoming every division between individuals, groups, peoples and nations. The evangelical message burns all forms of particularism and keeps charity open to all, with a preference for the poorest and most excluded.
The adherence to the fire of love that Jesus brought to Earth embraces our entire existence and adoring God and a willingness to serve our neighbour. Worshipping God and being available to serve our neighbour. The first, adoring God means learning the prayer of adoration, which we often forget. That is why I invite everyone to discover the beauty of the prayer of adoration and to practice it often. And then the second, a willingness to serve our neighbour: I think with admiration of so many communities and groups of young people who, even during the summer, are dedicated to this service for the sick, the poor, and people with disabilities. To live according to the spirit of the Gospel, it is necessary that in the face of ever changing needs that are emerging in the world, that there be disciples of Christ who can respond with new charitable initiatives. And so, by adoring God and serving our neighbours – both together, loving God and serving our neighbour – the Gospel might truly manifest itself as the fire that saves, that changes the world starting from a change in each one of our hearts.
In this perspective, we can also understand the other statement of Jesus in today's passage, that at first glance might disconcert us: "Do you think I came to bring peace on Earth? No, I say to you, division "(Lk 12.51). He came to "separate with fire". Separate what? Good from evil, right from wrong. In this sense He came to "divide", put into crisis – but in a healthy way – the lives of His disciples, breaking the easy illusions of those who believe they can combine Christian life and worldliness, Christian life with compromises of all kinds, religious practices and attitudes against others. In other words, true religion with superstitious practices: how many people who say they are Christians go to soothsayers or palm readers in order to have their future read! This is superstition, this is not of God. We are talking about not living as hypocrites, but of being willing to pay the price of consistent choices – this is the attitude that all of us should seek in life: consistent – pay the price to be consistent with the Gospel.
Consistent with the Gospel. Because it is good to say that we are Christians, but above all we need to be Christians in concrete situations, witnessing to the Gospel which is essentially love for God and for our brothers and sisters.
May Mary Most Holy helps us to allow ourselves to allow our hearts to be purified by the fire brought by Jesus, and to spread it through our lives, decisive and courageous choices.
Pope Francis Homilies - Luke Chapter 11-14
20th Sunday of Ordinary Time Year C
Luke 12: 49-53
Dear Brothers and Sisters, good morning!
In today's Gospel (cf. Lk 12: 49-53 ) Jesus warns his disciples that now is the time to decide. His coming into the world, in fact, coincides with the time of making decisive choices: the option in favour of the Gospel cannot be postponed. And in order to better explain His message, He uses the image of fire that He himself came to bring upon Earth. He says: "I have come to bring fire upon the Earth, and how I wish it were already blazing!» (see para. 49). These words are meant to help the disciples abandon every attitude of laziness, apathy, indifference and closure so as to welcome the fire of God's love; that love which, as Saint Paul reminds us was poured out into our hearts through the Holy Spirit (Romans 5: 5). Because it is the Holy Spirit that helps us love God and love our neighbour; It is the Holy Spirit that we all have inside.
Jesus reveals to his friends, and to us, his most ardent desire: to bring the fire ground of His Father's love to Earth, which kindles life and by which we are saved. Jesus calls us to spread this fire in the world, thanks to which we will be recognized as his true disciples. The fire of love, kindled by Christ into the world through the Holy Spirit, is a limitless fire, is a universal fire. This has been seen since the early days of Christianity: the witness of the Gospel has spread like beneficial wildfire overcoming every division between individuals, groups, peoples and nations. The evangelical message burns all forms of particularism and keeps charity open to all, with a preference for the poorest and most excluded.
The adherence to the fire of love that Jesus brought to Earth embraces our entire existence and adoring God and a willingness to serve our neighbour. Worshipping God and being available to serve our neighbour. The first, adoring God means learning the prayer of adoration, which we often forget. That is why I invite everyone to discover the beauty of the prayer of adoration and to practice it often. And then the second, a willingness to serve our neighbour: I think with admiration of so many communities and groups of young people who, even during the summer, are dedicated to this service for the sick, the poor, and people with disabilities. To live according to the spirit of the Gospel, it is necessary that in the face of ever changing needs that are emerging in the world, that there be disciples of Christ who can respond with new charitable initiatives. And so, by adoring God and serving our neighbours – both together, loving God and serving our neighbour – the Gospel might truly manifest itself as the fire that saves, that changes the world starting from a change in each one of our hearts.
In this perspective, we can also understand the other statement of Jesus in today's passage, that at first glance might disconcert us: "Do you think I came to bring peace on Earth? No, I say to you, division "(Lk 12.51). He came to "separate with fire". Separate what? Good from evil, right from wrong. In this sense He came to "divide", put into crisis – but in a healthy way – the lives of His disciples, breaking the easy illusions of those who believe they can combine Christian life and worldliness, Christian life with compromises of all kinds, religious practices and attitudes against others. In other words, true religion with superstitious practices: how many people who say they are Christians go to soothsayers or palm readers in order to have their future read! This is superstition, this is not of God. We are talking about not living as hypocrites, but of being willing to pay the price of consistent choices – this is the attitude that all of us should seek in life: consistent – pay the price to be consistent with the Gospel.
Consistent with the Gospel. Because it is good to say that we are Christians, but above all we need to be Christians in concrete situations, witnessing to the Gospel which is essentially love for God and for our brothers and sisters.
May Mary Most Holy helps us to allow ourselves to allow our hearts to be purified by the fire brought by Jesus, and to spread it through our lives, decisive and courageous choices.
Pope Francis Homilies - Luke Chapter 11-14
Angelus, St Peter's Square, Rome
19th Sunday of Ordinary Time Year C
Luke 12: 32-48
Dear Brothers and Sisters, good morning!
In today's Gospel (cf. Lk 12: 32-42), Jesus calls his disciples to constant vigilance. Why? To capture the presence of God in their lives, because God constantly passes through our lives. And Jesus points out the ways to live this vigilance well: "be ready, gird your loins and light your lamps" (v. 35). This is the way. First of all "gird your loins", this is an image that recalls the attitude of the pilgrim, ready to set out on a journey. It's not a question of putting down roots in comfortable and reassuring places, but of abandoning oneself with simplicity and trust to the will of God in our lives, to God's will, which guides us to our next destination. The Lord always walks with us and many times takes us by the hand to guide us, and lead us and make sure that we don't fall along this difficult journey. In fact, those who trust in God know that a life of faith is not something static, but is dynamic! The life of faith is a continuous journey going towards ever new stages, that the Lord Himself indicates day after day. Because he is Lord of the surprises, the Lord of novelty, but the real, true novelties.
First He tells us to gird our loins and then we are asked to make sure that we keep our lamps lit. Light your lamps to be able to light up the darkness of the night. We are invited to live an authentic and mature faith, capable of illuminating the many nights of life. We know, we've all had days that were true spiritual nights. The lamp of faith needs to be nourished continuously, with a heart to heart encounter with Jesus in prayer and in listening to His word. I want to repeat something I've told you many times: always carry a small Gospel with you, in your pocket, in your purse, in your bag, to take out and read at anytime. It is an encounter with Jesus, with Jesus ' words. This is the lamp of the encounter with Jesus in prayer and in his word. It is entrusted to us for the good of everyone: no-one can withdraw intimately into the certainty of their own salvation, being disinterested in others. It is an illusion to believe that we can illuminate ourselves within. No, this is a fantasy. True faith opens the heart to ones neighbour and spurs us on towards concrete communion with our brothers and sisters, especially those who live in need.
To help us understand this attitude, Jesus tells the parable of the servants who await the return of the master when he returns from the wedding (verses 36-40), providing another aspect of vigilance: being ready for the final and definitive encounter with the Lord. Each of us will find ouselves facing that encounter one day. We all have that date and day awaiting us for that definitive encounter with the Lord. The Lord says: "blessed are those servants whom the master finds vigilant on his arrival; ... And, should he come in the middle of the night or before dawn, and find them prepared in this way, blessed are those servants!" (verses 37-38). With these words, the Lord reminds us that life is a journey to eternity; Which is why, we are called to make all our talents bear fruit, without ever forgetting that here we have no lasting city, but we seek the one that is to come (Heb 13:14). In a sense, every moment becomes precious, and so we must live and act on this earth with a longing for heaven in our hearts: our feet on the Earth, walking on the Earth, working on the Earth, doing good things on the Earth, but with a longing for heaven in our hearts.
We can't really understand what this supreme joy consists of, however, Jesus helps us to understand it with the image of the master who finding his servants awake on his return: Jesus tells us "he will gird himself, have them recline at table and proceed to wait on them (v. 37). The eternal joy of paradise manifests itself in this way: the situation will be reversed, upside down, and it will no longer be the servants, namely us, who serve the Lord, but God himself will put himself at our service. And Jesus already does this now: Jesus prays for us, Jesus watches us and prays to the Father for us, Jesus is already serving us, He is our servant. As we wait the definitive joy of heaven. The thought of the final encounter with the Father, who is rich in mercy, fills us with hope, and stimulates us to the constant commitment to holiness and to building a more just and fraternal world.
May the Virgin Mary, through her maternal intercession, sustain this commitment of ours.
19th Sunday of Ordinary Time Year C
Luke 12: 32-48
Dear Brothers and Sisters, good morning!
In today's Gospel (cf. Lk 12: 32-42), Jesus calls his disciples to constant vigilance. Why? To capture the presence of God in their lives, because God constantly passes through our lives. And Jesus points out the ways to live this vigilance well: "be ready, gird your loins and light your lamps" (v. 35). This is the way. First of all "gird your loins", this is an image that recalls the attitude of the pilgrim, ready to set out on a journey. It's not a question of putting down roots in comfortable and reassuring places, but of abandoning oneself with simplicity and trust to the will of God in our lives, to God's will, which guides us to our next destination. The Lord always walks with us and many times takes us by the hand to guide us, and lead us and make sure that we don't fall along this difficult journey. In fact, those who trust in God know that a life of faith is not something static, but is dynamic! The life of faith is a continuous journey going towards ever new stages, that the Lord Himself indicates day after day. Because he is Lord of the surprises, the Lord of novelty, but the real, true novelties.
First He tells us to gird our loins and then we are asked to make sure that we keep our lamps lit. Light your lamps to be able to light up the darkness of the night. We are invited to live an authentic and mature faith, capable of illuminating the many nights of life. We know, we've all had days that were true spiritual nights. The lamp of faith needs to be nourished continuously, with a heart to heart encounter with Jesus in prayer and in listening to His word. I want to repeat something I've told you many times: always carry a small Gospel with you, in your pocket, in your purse, in your bag, to take out and read at anytime. It is an encounter with Jesus, with Jesus ' words. This is the lamp of the encounter with Jesus in prayer and in his word. It is entrusted to us for the good of everyone: no-one can withdraw intimately into the certainty of their own salvation, being disinterested in others. It is an illusion to believe that we can illuminate ourselves within. No, this is a fantasy. True faith opens the heart to ones neighbour and spurs us on towards concrete communion with our brothers and sisters, especially those who live in need.
To help us understand this attitude, Jesus tells the parable of the servants who await the return of the master when he returns from the wedding (verses 36-40), providing another aspect of vigilance: being ready for the final and definitive encounter with the Lord. Each of us will find ouselves facing that encounter one day. We all have that date and day awaiting us for that definitive encounter with the Lord. The Lord says: "blessed are those servants whom the master finds vigilant on his arrival; ... And, should he come in the middle of the night or before dawn, and find them prepared in this way, blessed are those servants!" (verses 37-38). With these words, the Lord reminds us that life is a journey to eternity; Which is why, we are called to make all our talents bear fruit, without ever forgetting that here we have no lasting city, but we seek the one that is to come (Heb 13:14). In a sense, every moment becomes precious, and so we must live and act on this earth with a longing for heaven in our hearts: our feet on the Earth, walking on the Earth, working on the Earth, doing good things on the Earth, but with a longing for heaven in our hearts.
We can't really understand what this supreme joy consists of, however, Jesus helps us to understand it with the image of the master who finding his servants awake on his return: Jesus tells us "he will gird himself, have them recline at table and proceed to wait on them (v. 37). The eternal joy of paradise manifests itself in this way: the situation will be reversed, upside down, and it will no longer be the servants, namely us, who serve the Lord, but God himself will put himself at our service. And Jesus already does this now: Jesus prays for us, Jesus watches us and prays to the Father for us, Jesus is already serving us, He is our servant. As we wait the definitive joy of heaven. The thought of the final encounter with the Father, who is rich in mercy, fills us with hope, and stimulates us to the constant commitment to holiness and to building a more just and fraternal world.
May the Virgin Mary, through her maternal intercession, sustain this commitment of ours.
Angelus, St Peter's Square, Rome
18th Sunday of Ordinary time - Year C
Luke 12: 13-21, Colossians 3: 1-5, 9-11
Dear Brothers and Sisters, good morning!
Today's Gospel (cf. Lk 12, 13-21) opens with the scene of a man who stands up in the crowd and asks Jesus to resolve a legal question about the inheritance of family. But in His answer He does not address the question, and exhorts us to stay away from greed, that is the greed to possess. To distract His listeners from this frantic search for wealth, Jesus tells the parable of the rich fool, who believes he is happy because he has had the good fortune of an exceptional year and feels secure because of the goods he has accumulated. It would be nice that today you read this chapter twelve of Saint Luke, verse 13. It is a beautiful parable that teaches us much. The story comes alive when the contrast emerges between what the rich man plans for himself and between what God promises for him.
The rich man puts three considerations before his soul: the many possessions piled up, the many years that these assets seem to assure him and third, tranquillity and unrestrained well-being (cf. v. 19). But the word that God address to him cancels these plans. Instead of the "many years", God indicates the immediacy of ' tonight; tonight you will die '; instead of "the enjoyment of life" He presents him with the rendering of life; with the consequent judgment. As for the reality of many accumulated goods on which the rich man had to base everything, it is covered by the sarcasm of the question: "and what he has prepared, who's will it be?" (v. 20). Let us think of the struggles for inheritance; so many family fights. And so many people, we all know some, that at the time that death begins to arrive: the grandchildren, the grandchildren come to see "But what is for me?", and take everything away. It is this contrast which justifies the nickname of "fool"- because he thinks about things that he believes to be concrete but are a fantasy - with which God speaks to this man. He is foolish because in practice he has renounced God, he has not come to terms with Him.
The end of parable, formulated by the Evangelist, is of singular effectiveness: "so it is that of those who accumulate treasures for themselves and do not enrich themselves with God" (v. 21). It is a cautionary tale that reveals the horizon towards which we are all called to look. Material goods are necessary – they are real! -but are a means of living honestly and in sharing with those most in need. Today Jesus invites us to consider that riches can chain the heart and distract it from the true treasure that is in heaven. Saint Paul also reminds us of this in today's second reading. It goes like this: "seek the things that are above. ... turn your thoughts to the things above, not of things on Earth "(Col 3, 1-2).
This – you understand--does not mean being alienated from reality, but look for things that have a true value: justice, solidarity, hospitality, fraternity, peace, all of which constitute the true dignity of man. It is a matter of inclining towards a life lived not in the worldly way, but according to the Gospel: to love God with our whole being, and to love our neighbour as Jesus loved him, that is in service and self-giving. The greed for possessions, the desire to have possessions, does not satisfy the heart, indeed it provokes more hunger! Greed is like those good candies: you take one and say "Ah! How good ", and then you take another; and one leads to another. So it is with greed: you will never be satisfied. Be careful! Love thus understood and lived is the source of true happiness while the boundless search for material goods and wealth is often source of restlessness, and of adversity, of prevarication, of wars. Many wars begin for greed.
The Virgin Mary help us not to be fascinated by the securities that pass by, but to be credible witnesses every day to eternal values of the Gospel.
Pope Francis Homilies - Luke Chapter 11-14
18th Sunday of Ordinary time - Year C
Luke 12: 13-21, Colossians 3: 1-5, 9-11
Dear Brothers and Sisters, good morning!
Today's Gospel (cf. Lk 12, 13-21) opens with the scene of a man who stands up in the crowd and asks Jesus to resolve a legal question about the inheritance of family. But in His answer He does not address the question, and exhorts us to stay away from greed, that is the greed to possess. To distract His listeners from this frantic search for wealth, Jesus tells the parable of the rich fool, who believes he is happy because he has had the good fortune of an exceptional year and feels secure because of the goods he has accumulated. It would be nice that today you read this chapter twelve of Saint Luke, verse 13. It is a beautiful parable that teaches us much. The story comes alive when the contrast emerges between what the rich man plans for himself and between what God promises for him.
The rich man puts three considerations before his soul: the many possessions piled up, the many years that these assets seem to assure him and third, tranquillity and unrestrained well-being (cf. v. 19). But the word that God address to him cancels these plans. Instead of the "many years", God indicates the immediacy of ' tonight; tonight you will die '; instead of "the enjoyment of life" He presents him with the rendering of life; with the consequent judgment. As for the reality of many accumulated goods on which the rich man had to base everything, it is covered by the sarcasm of the question: "and what he has prepared, who's will it be?" (v. 20). Let us think of the struggles for inheritance; so many family fights. And so many people, we all know some, that at the time that death begins to arrive: the grandchildren, the grandchildren come to see "But what is for me?", and take everything away. It is this contrast which justifies the nickname of "fool"- because he thinks about things that he believes to be concrete but are a fantasy - with which God speaks to this man. He is foolish because in practice he has renounced God, he has not come to terms with Him.
The end of parable, formulated by the Evangelist, is of singular effectiveness: "so it is that of those who accumulate treasures for themselves and do not enrich themselves with God" (v. 21). It is a cautionary tale that reveals the horizon towards which we are all called to look. Material goods are necessary – they are real! -but are a means of living honestly and in sharing with those most in need. Today Jesus invites us to consider that riches can chain the heart and distract it from the true treasure that is in heaven. Saint Paul also reminds us of this in today's second reading. It goes like this: "seek the things that are above. ... turn your thoughts to the things above, not of things on Earth "(Col 3, 1-2).
This – you understand--does not mean being alienated from reality, but look for things that have a true value: justice, solidarity, hospitality, fraternity, peace, all of which constitute the true dignity of man. It is a matter of inclining towards a life lived not in the worldly way, but according to the Gospel: to love God with our whole being, and to love our neighbour as Jesus loved him, that is in service and self-giving. The greed for possessions, the desire to have possessions, does not satisfy the heart, indeed it provokes more hunger! Greed is like those good candies: you take one and say "Ah! How good ", and then you take another; and one leads to another. So it is with greed: you will never be satisfied. Be careful! Love thus understood and lived is the source of true happiness while the boundless search for material goods and wealth is often source of restlessness, and of adversity, of prevarication, of wars. Many wars begin for greed.
The Virgin Mary help us not to be fascinated by the securities that pass by, but to be credible witnesses every day to eternal values of the Gospel.
Pope Francis Homilies - Luke Chapter 11-14
Angelus, St Peter's Square, Rome
17th Sunday of Ordinary time - Year C
Luke 11: 1-13
Dear Brothers and Sisters, good morning!
In today's Gospel passage (cf. Lk 11: 1-13), Saint Luke recounts the circumstances in which Jesus teaches the "Our Father" to His disciples. They already know how to pray, reciting the formulas of Jewish tradition, but they also wish to live the same experience of Jesus prayer. Because they can see that prayer is an essential dimension in the life of their master, in fact every major action of His is characterized by prolonged moments of prayer. They also remain fascinated because they see that He does not pray like the other masters of the time, but His prayer is an intimate bond with His Father, so much so that they want to participate in these moments of Union with God, to fully enjoy its pleasantness.
So, one day, they wait for Jesus to end the prayer, in a secluded place, and then ask: "Lord, teach us to pray" (v. 1). Answering the question of the disciples, Jesus does not give an abstract definition of prayer, nor does He teach an effective technique for praying and getting something. Instead, He invites His followers to experience prayer, putting them directly in communication with the Father, awakening in them a longing for a personal relationship with God, with His Father. Herein lies the uniqueness of Christian prayer! It is a dialogue between people who love each other, a dialogue based on trust, supported by listening and open to mutual commitment. It is a dialogue of a son with his father, a dialogue between children and their father. This is the Christian prayer.
Therefore He gives them the prayer of the "Our Father ", which is one of the most precious gifts left to us by the divine master in His earthly mission. After having revealed the mystery of his Son and brother, with this prayer Jesus makes us penetrate into the fatherhood of God; I want to emphasize this: when Jesus teaches us the "Our Father" He makes us enter into the fatherhood of God and shows us the way to enter into a prayerful and direct dialogue with Him, through the path of filial confidence. It is a dialogue between a father and his son, the son with the father.
What we ask in the "Our Father" is already realised and given to us in the only-begotten son: the sanctification of the name of God, the coming of the Kingdom, the gift of bread, forgiveness and deliverance from evil. As we ask, we open our hearts to receive. To receive the gifts the Father showed us in his son. The prayer that the Lord has taught us is the synthesis of every prayer, and we always address it to the Father in communion with our brothers and sisters. Sometimes in prayer there are distractions but so often we feel the desire to stop on the first word, "Father" and feel that fatherhood in our hearts.
Then Jesus tells the parable of the persistent man who found himself in need and his friend; and Jesus says : "we must persevere in prayer." Like children do; children between the age of three years and three and a half years: they begin to question everything they don't understand. In my country it is called "the age of why". I think that it is the same here. Children begin to watch dad and ask, "Daddy, why this?, why that?". Ask for explanations. Let us be careful: when Daddy begins to explain why, they come with another question without hearing any explanation.
What's going on? It happens that the children feel insecure about many things that are starting to have a half understanding of. They only want to draw on their father's eyes on them and that is why: "why, why, why?". We, in the "Our Father", if we stop on the first word, we will do the same as when we were children, draw on the attention of God Our Father to us. Say, "Father, Father" and also say, "why?" and He will look at us.
Let us ask Mary, woman of prayer, to help us to pray to Our Father united to Jesus so that guided by the Holy Spirit we can live the Gospel message.
Pope Francis Homilies - Luke Chapter 11-14
17th Sunday of Ordinary time - Year C
Luke 11: 1-13
Dear Brothers and Sisters, good morning!
In today's Gospel passage (cf. Lk 11: 1-13), Saint Luke recounts the circumstances in which Jesus teaches the "Our Father" to His disciples. They already know how to pray, reciting the formulas of Jewish tradition, but they also wish to live the same experience of Jesus prayer. Because they can see that prayer is an essential dimension in the life of their master, in fact every major action of His is characterized by prolonged moments of prayer. They also remain fascinated because they see that He does not pray like the other masters of the time, but His prayer is an intimate bond with His Father, so much so that they want to participate in these moments of Union with God, to fully enjoy its pleasantness.
So, one day, they wait for Jesus to end the prayer, in a secluded place, and then ask: "Lord, teach us to pray" (v. 1). Answering the question of the disciples, Jesus does not give an abstract definition of prayer, nor does He teach an effective technique for praying and getting something. Instead, He invites His followers to experience prayer, putting them directly in communication with the Father, awakening in them a longing for a personal relationship with God, with His Father. Herein lies the uniqueness of Christian prayer! It is a dialogue between people who love each other, a dialogue based on trust, supported by listening and open to mutual commitment. It is a dialogue of a son with his father, a dialogue between children and their father. This is the Christian prayer.
Therefore He gives them the prayer of the "Our Father ", which is one of the most precious gifts left to us by the divine master in His earthly mission. After having revealed the mystery of his Son and brother, with this prayer Jesus makes us penetrate into the fatherhood of God; I want to emphasize this: when Jesus teaches us the "Our Father" He makes us enter into the fatherhood of God and shows us the way to enter into a prayerful and direct dialogue with Him, through the path of filial confidence. It is a dialogue between a father and his son, the son with the father.
What we ask in the "Our Father" is already realised and given to us in the only-begotten son: the sanctification of the name of God, the coming of the Kingdom, the gift of bread, forgiveness and deliverance from evil. As we ask, we open our hearts to receive. To receive the gifts the Father showed us in his son. The prayer that the Lord has taught us is the synthesis of every prayer, and we always address it to the Father in communion with our brothers and sisters. Sometimes in prayer there are distractions but so often we feel the desire to stop on the first word, "Father" and feel that fatherhood in our hearts.
Then Jesus tells the parable of the persistent man who found himself in need and his friend; and Jesus says : "we must persevere in prayer." Like children do; children between the age of three years and three and a half years: they begin to question everything they don't understand. In my country it is called "the age of why". I think that it is the same here. Children begin to watch dad and ask, "Daddy, why this?, why that?". Ask for explanations. Let us be careful: when Daddy begins to explain why, they come with another question without hearing any explanation.
What's going on? It happens that the children feel insecure about many things that are starting to have a half understanding of. They only want to draw on their father's eyes on them and that is why: "why, why, why?". We, in the "Our Father", if we stop on the first word, we will do the same as when we were children, draw on the attention of God Our Father to us. Say, "Father, Father" and also say, "why?" and He will look at us.
Let us ask Mary, woman of prayer, to help us to pray to Our Father united to Jesus so that guided by the Holy Spirit we can live the Gospel message.
Pope Francis Homilies - Luke Chapter 11-14
Angelus, St Peter's Square, Rome
16th Sunday of Ordinary Time - Year C
Luke 10: 38-42
Dear Brothers and Sisters, good morning!
In this Sunday's Gospel passage, Luke the evangelist tells us of Jesus's visit to the house of Martha and Mary, the Sisters of Lazarus (cf. Lk 10: 38-42). They welcome Him, and Mary sits at His feet to listen to Him; she leaves what she was doing to be close to Jesus: she does not want to miss any of His words. As it was for Mary it can be said for each of us. There should be no occupation or concern that can keep us away from the divine master. Everything should always be put aside because, when He comes to visit us in our lives, His presence and His word come before everything else. The Lord always surprises us: when we really listen to Him, the clouds vanish, doubts give way to truth, fears to serenity, and the numerous situations of life find their rightful place. The Lord always, fixes things as well. Even for us.
In this scene of Mary of Bethany at the feet of Jesus, St. Luke shows the prayerful attitude of the believer, who knows how to be in the presence of the Master in order to listen to Him and to be in harmony with Him. It is a matter of taking a break during the day, of gathering together in silence for a few minutes to make room for the Lord who passes and of finding the courage to remain a little on the side lines with Him in order to then return, with more serenity and effectiveness to the aspects of everyday life. Praising the behaviour of Mary, who has chosen the better part (v. 42), Jesus seems to repeat to each of us: "do not be carried away by things to do but listen to the voice of the Lord, to carry out well the tasks that life gives you."
Then there is the other sister, Martha. Saint Luke says that she was the one who welcomed Jesus (cf. v. 38). Perhaps Martha was the older of the two sisters, we don't know, but certainly this woman had the charism of hospitality. In fact, while Mary is listening to Jesus, she's taken with many services. Therefore, Jesus says to her, "Martha, Martha, you anxious and worried about many things" (v. 41). With these words He certainly doesn't intend to condemn the attitude of service, but rather the anxiety with which it is sometimes experienced. We also share Saint Martha's concern and, following her example, we propose to make sure that in our families and in our communities, there is a sense of welcome, of fraternity, so that everyone can feel at home, especially the little ones and the poor and those who knock on our door.
Therefore, today's Gospel reminds us that the wisdom of the heart lies precisely in knowing how to combine these two elements: contemplation and action. Martha and Mary show us the way. If we want to savour life with joy, we must associate these two attitudes: on the one hand, to stand at the feet of Jesus, to listen to Him as He reveals to us the secret of everything; on the other, to be attentive and ready in hospitality, when He passes by and knocks on our door, with the face of a friend who needs a moment of refreshment and fraternity. It wants our hospitality.
May Mary most Holy, Mother of the Church, give us the grace to love and serve God and our brothers and sisters with the hands of Martha and the heart of Mary, so that by always listening to Christ can we be artisans of peace and hope. And this is interesting: with these two attitudes we can become artisans of peace and hope.
Pope Francis Homilies - Luke Chapter 7-10
16th Sunday of Ordinary Time - Year C
Luke 10: 38-42
Dear Brothers and Sisters, good morning!
In this Sunday's Gospel passage, Luke the evangelist tells us of Jesus's visit to the house of Martha and Mary, the Sisters of Lazarus (cf. Lk 10: 38-42). They welcome Him, and Mary sits at His feet to listen to Him; she leaves what she was doing to be close to Jesus: she does not want to miss any of His words. As it was for Mary it can be said for each of us. There should be no occupation or concern that can keep us away from the divine master. Everything should always be put aside because, when He comes to visit us in our lives, His presence and His word come before everything else. The Lord always surprises us: when we really listen to Him, the clouds vanish, doubts give way to truth, fears to serenity, and the numerous situations of life find their rightful place. The Lord always, fixes things as well. Even for us.
In this scene of Mary of Bethany at the feet of Jesus, St. Luke shows the prayerful attitude of the believer, who knows how to be in the presence of the Master in order to listen to Him and to be in harmony with Him. It is a matter of taking a break during the day, of gathering together in silence for a few minutes to make room for the Lord who passes and of finding the courage to remain a little on the side lines with Him in order to then return, with more serenity and effectiveness to the aspects of everyday life. Praising the behaviour of Mary, who has chosen the better part (v. 42), Jesus seems to repeat to each of us: "do not be carried away by things to do but listen to the voice of the Lord, to carry out well the tasks that life gives you."
Then there is the other sister, Martha. Saint Luke says that she was the one who welcomed Jesus (cf. v. 38). Perhaps Martha was the older of the two sisters, we don't know, but certainly this woman had the charism of hospitality. In fact, while Mary is listening to Jesus, she's taken with many services. Therefore, Jesus says to her, "Martha, Martha, you anxious and worried about many things" (v. 41). With these words He certainly doesn't intend to condemn the attitude of service, but rather the anxiety with which it is sometimes experienced. We also share Saint Martha's concern and, following her example, we propose to make sure that in our families and in our communities, there is a sense of welcome, of fraternity, so that everyone can feel at home, especially the little ones and the poor and those who knock on our door.
Therefore, today's Gospel reminds us that the wisdom of the heart lies precisely in knowing how to combine these two elements: contemplation and action. Martha and Mary show us the way. If we want to savour life with joy, we must associate these two attitudes: on the one hand, to stand at the feet of Jesus, to listen to Him as He reveals to us the secret of everything; on the other, to be attentive and ready in hospitality, when He passes by and knocks on our door, with the face of a friend who needs a moment of refreshment and fraternity. It wants our hospitality.
May Mary most Holy, Mother of the Church, give us the grace to love and serve God and our brothers and sisters with the hands of Martha and the heart of Mary, so that by always listening to Christ can we be artisans of peace and hope. And this is interesting: with these two attitudes we can become artisans of peace and hope.
Pope Francis Homilies - Luke Chapter 7-10
Pope Francis
21.09.14 Holy Mass, Mother Teresa Square,
Tirana, Albania
Luke 10: 1-9, 17-20
The Gospel we have just heard tells us that, as well as the Twelve Apostles, Jesus calls another seventy-two disciples and that he sends them to the villages and cities to announce the Kingdom of God (cf. Lk 10:1-9, 17-20). He comes to bring the love of God to the world and he wishes to share it by means of communion and fraternity. To this end he immediately forms a community of disciples, a missionary community, and he trains them how to “go out” on mission. The method is both clear and simple: the disciples visit homes and their preaching begins with a greeting which is charged with meaning: “Peace be to this house!”. It is not only a greeting, but also a gift: the gift of peace. Being here with you today, dear brothers and sisters of Albania, in this Square dedicated to a humble and great daughter of this land, Blessed Mother Teresa of Calcutta, I wish to repeat to you this greeting: May peace be in your homes! May peace reign in your hearts! Peace in your country! Peace!
In the mission of the seventy-two disciples we see a reflection of the Christian community’s missionary experience in every age: the risen and living Lord sends not only the Twelve, but the entire Church; he sends each of the baptized to announce the Gospel to all peoples. Through the ages, the message of peace brought by Jesus’ messengers has not always been accepted; at times, the doors have been closed to them. In the recent past, the doors of your country were also closed, locked by the chains of prohibitions and prescriptions of a system which denied God and impeded religious freedom. Those who were afraid of the truth did everything they could to banish God from the hearts of men and women and to exclude Christ and the Church from the history of your country, even though it was one of the first to receive the light of the Gospel. In the second reading, in fact, we heard a reference being made to Illyria, which in Paul’s time included the territory of modern-day Albania.
Recalling the decades of atrocious suffering and harsh persecutions against Catholics, Orthodox and Muslims, we can say that Albania was a land of martyrs: many bishops, priests, men and women religious, laity, and clerics and ministers of other religions paid for their fidelity with their lives. Demonstrations of great courage and constancy in the profession of the faith are not lacking. How many Christians did not succumb when threatened, but persevered without wavering on the path they had undertaken! I stand spiritually at that wall of the cemetery of Scutari, a symbolic place of the martyrdom of Catholics before the firing squads, and with profound emotion I place the flower of my prayer and of my grateful and undying remembrance. The Lord was close to you, dear brothers and sisters, to sustain you; he led you and consoled you and in the end he has raised you up on eagle’s wings as he did for the ancient people of Israel, as we heard in the First Reading. The eagle, depicted on your nation’s flag, calls to mind hope, and the need to always place your trust in God, who does not lead us astray and who is ever at our side, especially in moments of difficulty.
Today, the doors of Albania have been reopened and a season of new missionary vitality is growing for all of the members of the people of God: each baptized person has his or her role to fulfil in the Church and in society. Each one must experience the call to dedicate themselves generously to the announcing of the Gospel and to the witness of charity; called to strengthen the bonds of solidarity so as to create more just and fraternal living conditions for all. Today, I have come to thank you for your witness and also to encourage you to cultivate hope among yourselves and within your hearts. Never forget the eagle! The eagle does not forget its nest, but flies into the heights. All of you, fly into the heights! Go high! I have also come to involve the young generations; to nourish you assiduously on the Word of God, opening your hearts to Christ, to the Gospel, to an encounter with God, to an encounter with one another, as you are already doing and by which you witness to the whole of Europe.
In the spirit of communion among bishops, priests, consecrated persons and laity, I encourage you to bring vitality to your pastoral activities, which are activities of service, and to continuously seek new ways of making the Church present in society. In particular, I extend an invitation to the young, of whom there were so many along the way from the airport to here. This is a young people, very young! And where there is youth, there is hope. Listen to God, worship him and love one another as a people, as brothers and sisters.
To the Church which is alive in this land of Albania, I say “thank you” for the example of fidelity to the Gospel. Do not forget the nest, your long history, or your trials. Do not forget the wounds, but also do not be vengeful. Go forward to work with hope for a great future. So many of the sons and daughters of Albania have suffered, even to the point of sacrificing their lives. May their witness sustain your steps today and tomorrow as you journey along the way of love, of freedom, of justice and, above all, of peace. Amen
21.09.14 Holy Mass, Mother Teresa Square,
Tirana, Albania
Luke 10: 1-9, 17-20
The Gospel we have just heard tells us that, as well as the Twelve Apostles, Jesus calls another seventy-two disciples and that he sends them to the villages and cities to announce the Kingdom of God (cf. Lk 10:1-9, 17-20). He comes to bring the love of God to the world and he wishes to share it by means of communion and fraternity. To this end he immediately forms a community of disciples, a missionary community, and he trains them how to “go out” on mission. The method is both clear and simple: the disciples visit homes and their preaching begins with a greeting which is charged with meaning: “Peace be to this house!”. It is not only a greeting, but also a gift: the gift of peace. Being here with you today, dear brothers and sisters of Albania, in this Square dedicated to a humble and great daughter of this land, Blessed Mother Teresa of Calcutta, I wish to repeat to you this greeting: May peace be in your homes! May peace reign in your hearts! Peace in your country! Peace!
In the mission of the seventy-two disciples we see a reflection of the Christian community’s missionary experience in every age: the risen and living Lord sends not only the Twelve, but the entire Church; he sends each of the baptized to announce the Gospel to all peoples. Through the ages, the message of peace brought by Jesus’ messengers has not always been accepted; at times, the doors have been closed to them. In the recent past, the doors of your country were also closed, locked by the chains of prohibitions and prescriptions of a system which denied God and impeded religious freedom. Those who were afraid of the truth did everything they could to banish God from the hearts of men and women and to exclude Christ and the Church from the history of your country, even though it was one of the first to receive the light of the Gospel. In the second reading, in fact, we heard a reference being made to Illyria, which in Paul’s time included the territory of modern-day Albania.
Recalling the decades of atrocious suffering and harsh persecutions against Catholics, Orthodox and Muslims, we can say that Albania was a land of martyrs: many bishops, priests, men and women religious, laity, and clerics and ministers of other religions paid for their fidelity with their lives. Demonstrations of great courage and constancy in the profession of the faith are not lacking. How many Christians did not succumb when threatened, but persevered without wavering on the path they had undertaken! I stand spiritually at that wall of the cemetery of Scutari, a symbolic place of the martyrdom of Catholics before the firing squads, and with profound emotion I place the flower of my prayer and of my grateful and undying remembrance. The Lord was close to you, dear brothers and sisters, to sustain you; he led you and consoled you and in the end he has raised you up on eagle’s wings as he did for the ancient people of Israel, as we heard in the First Reading. The eagle, depicted on your nation’s flag, calls to mind hope, and the need to always place your trust in God, who does not lead us astray and who is ever at our side, especially in moments of difficulty.
Today, the doors of Albania have been reopened and a season of new missionary vitality is growing for all of the members of the people of God: each baptized person has his or her role to fulfil in the Church and in society. Each one must experience the call to dedicate themselves generously to the announcing of the Gospel and to the witness of charity; called to strengthen the bonds of solidarity so as to create more just and fraternal living conditions for all. Today, I have come to thank you for your witness and also to encourage you to cultivate hope among yourselves and within your hearts. Never forget the eagle! The eagle does not forget its nest, but flies into the heights. All of you, fly into the heights! Go high! I have also come to involve the young generations; to nourish you assiduously on the Word of God, opening your hearts to Christ, to the Gospel, to an encounter with God, to an encounter with one another, as you are already doing and by which you witness to the whole of Europe.
In the spirit of communion among bishops, priests, consecrated persons and laity, I encourage you to bring vitality to your pastoral activities, which are activities of service, and to continuously seek new ways of making the Church present in society. In particular, I extend an invitation to the young, of whom there were so many along the way from the airport to here. This is a young people, very young! And where there is youth, there is hope. Listen to God, worship him and love one another as a people, as brothers and sisters.
To the Church which is alive in this land of Albania, I say “thank you” for the example of fidelity to the Gospel. Do not forget the nest, your long history, or your trials. Do not forget the wounds, but also do not be vengeful. Go forward to work with hope for a great future. So many of the sons and daughters of Albania have suffered, even to the point of sacrificing their lives. May their witness sustain your steps today and tomorrow as you journey along the way of love, of freedom, of justice and, above all, of peace. Amen
Pope Francis
Angelus, St Peter's Square, Rome
13th Sunday in Ordinary Time - Year C
Luke 9: 51-62
Dear Brothers and Sisters, good morning!
In today's Gospel (cf. Lk 9: -51 - 62), Saint Luke begins the story of Jesus ' last journey to Jerusalem, which will end at chapter 19. It's a long march not only spiritually, theologically and in geographical space, towards the fulfilment of the mission of the Messiah. The decision of Jesus is radical and total, and those who follow him are called to grapple with it. Today the evangelist presents us with the three people – three cases of vocation, we might say – which highlights what is required of those who want to follow Jesus all the way to the end.
The first character promises: "I will follow you wherever you go" (v. 57). Generous! But Jesus replies that the son of man, unlike the foxes that have dens and birds have nests, "has nowhere to lay his head "(v. 58). The absolute poverty of Jesus. Jesus, in fact, left the family home and has renounced all security to proclaim the Kingdom of God to the lost sheep, His people. So Jesus showed us his disciples that our mission in the world cannot be static, but that of travelling form place to place to preach the good news. The Christian is a travelling exhibition. The Church by its nature is in motion, it is not sedentary and quiet in it's own enclosure. Is open to the widest horizons. Sent-the Church is sent! -to bring the Gospel to the streets and reach the human existential suburbs. This is the first person.
The second character that Jesus meets receives the call directly from Him, however replies: "Lord, let me first go and bury my father" (see para. 59). It is a legitimate request, based on the commandment to honour your father and mother (cf. Es 20.12). However, Jesus replies, "let the dead bury their dead" (see para. 60). With these words, deliberately provocative, he intends to assert the primacy of discipleship and the proclamation of the Kingdom of God, even on the most important, such as the family. The urgency to announce the Gospel, that breaks the chain of death and inaugurates eternal life, does not admit delays, but it requires readiness and availability. Therefore, the Church is itinerant, and the Church is decided, it acts quickly, on time, without waiting.
The third character wants to follow Jesus but on one condition: he will do so after going to take leave from his relatives. And the master says : "no one who puts his hand to the plough and looks back is fit for the Kingdom of God" (see para. 62). The following of Jesus excludes regrets and backward looks, it requires the virtue of decision.
The Church, following Jesus, is itinerant, acts immediately, quickly, and is determined. The value of these conditions imposed by Jesus – itinerancy, promptitude and decision – don't come from a number of "no's" to good things and important things in life. Rather, emphasis should be placed on the main goal: to become a disciple of Christ! A free and informed choice, made for love, to respond to the priceless grace of God, and not done as a way to promote oneself. It's sad that! Woe to those who think to follow Jesus is a way to help to promote themselves, i.e. to get ahead, to feel important or acquire a place of prestige. Jesus wants us to be passionate about Him and the Gospel. A passion of the heart which translates into concrete acts of proximity, closeness to the neediest brothers , and gestures of care. Just as He himself lived.
May the Blessed Virgin Mary, icon of the Church on the move, help us to follow the Lord Jesus with joy and to announce the good news of salvation to others with renewed love.
Angelus, St Peter's Square, Rome
13th Sunday in Ordinary Time - Year C
Luke 9: 51-62
Dear Brothers and Sisters, good morning!
In today's Gospel (cf. Lk 9: -51 - 62), Saint Luke begins the story of Jesus ' last journey to Jerusalem, which will end at chapter 19. It's a long march not only spiritually, theologically and in geographical space, towards the fulfilment of the mission of the Messiah. The decision of Jesus is radical and total, and those who follow him are called to grapple with it. Today the evangelist presents us with the three people – three cases of vocation, we might say – which highlights what is required of those who want to follow Jesus all the way to the end.
The first character promises: "I will follow you wherever you go" (v. 57). Generous! But Jesus replies that the son of man, unlike the foxes that have dens and birds have nests, "has nowhere to lay his head "(v. 58). The absolute poverty of Jesus. Jesus, in fact, left the family home and has renounced all security to proclaim the Kingdom of God to the lost sheep, His people. So Jesus showed us his disciples that our mission in the world cannot be static, but that of travelling form place to place to preach the good news. The Christian is a travelling exhibition. The Church by its nature is in motion, it is not sedentary and quiet in it's own enclosure. Is open to the widest horizons. Sent-the Church is sent! -to bring the Gospel to the streets and reach the human existential suburbs. This is the first person.
The second character that Jesus meets receives the call directly from Him, however replies: "Lord, let me first go and bury my father" (see para. 59). It is a legitimate request, based on the commandment to honour your father and mother (cf. Es 20.12). However, Jesus replies, "let the dead bury their dead" (see para. 60). With these words, deliberately provocative, he intends to assert the primacy of discipleship and the proclamation of the Kingdom of God, even on the most important, such as the family. The urgency to announce the Gospel, that breaks the chain of death and inaugurates eternal life, does not admit delays, but it requires readiness and availability. Therefore, the Church is itinerant, and the Church is decided, it acts quickly, on time, without waiting.
The third character wants to follow Jesus but on one condition: he will do so after going to take leave from his relatives. And the master says : "no one who puts his hand to the plough and looks back is fit for the Kingdom of God" (see para. 62). The following of Jesus excludes regrets and backward looks, it requires the virtue of decision.
The Church, following Jesus, is itinerant, acts immediately, quickly, and is determined. The value of these conditions imposed by Jesus – itinerancy, promptitude and decision – don't come from a number of "no's" to good things and important things in life. Rather, emphasis should be placed on the main goal: to become a disciple of Christ! A free and informed choice, made for love, to respond to the priceless grace of God, and not done as a way to promote oneself. It's sad that! Woe to those who think to follow Jesus is a way to help to promote themselves, i.e. to get ahead, to feel important or acquire a place of prestige. Jesus wants us to be passionate about Him and the Gospel. A passion of the heart which translates into concrete acts of proximity, closeness to the neediest brothers , and gestures of care. Just as He himself lived.
May the Blessed Virgin Mary, icon of the Church on the move, help us to follow the Lord Jesus with joy and to announce the good news of salvation to others with renewed love.
Pope Francis
Angelus St Peter's Square, Rome
Solemnity of the Most Holy Body and Blood of Christ - Corpus Christi - Year C
Luke 9: 11B-17
Dear Brothers and Sisters, good morning!
Today, in Italy and other countries, we celebrate the solemnity of the most holy body and blood of Christ; or Corpus Christi. The Gospel presents the episode of the miracle of the loaves (cf. Lk 9. 11-17) which takes place on the shore of the lake of Galilee. Jesus is intent on talking to thousands of people, and on carrying out healings. At dusk, the disciples come closer to the Lord and tell him: "dismiss the crowd so that they can go to the surrounding villages and farms and find lodgings and food" (v. 12). The disciples were weary. They were indeed in an isolated place, and to buy food people had to walk and go to the villages. Jesus sees all that is happening and replied: "Give them something to eat yourselves" (v. 13). These words cause the disciples to be amazed, and they replied, ' What we have is five loaves and two fish, unless we go ourselves and buy food for all these people ". It almost seems as if they were cross.
Instead, Jesus invites his disciples to be truly converted from the line of reasoning of "everyone for themselves" to that of the sharing, starting with the little that Providence provides for with. And He immediately shows that He has a clear idea of what he wants them to do. He says to them: "have them sit down in groups of about fifty" (v. 14). Then He takes in His hands the five loaves and the two fish, turns to the heavenly Father and says the prayer of blessing. Then, He begins to break the loaves, divide the fish, and gave them to the disciples, who distribute them to the crowd. And that food doesn't run out until everyone has received their fill.
This miracle – a very important one, so much so that it is told by all of the Gospel writers – shows the power of Messiah and at the same time, his compassion, the compassion that Jesus has for people. That prodigious gesture not only remains as one of the great signs of the public life of Jesus, but anticipates what will then, in the end, the memorial of his sacrifice, the Eucharist, the sacrament of his body and blood given for the salvation of the world.
The Eucharist is the synthesis of Jesus entire existence, which was a single act of love for the Father and for His brothers and sisters. There too in the miracle of the multiplication of the loaves, Jesus took the bread in His hands, offered the prayer of blessing to the Father, broke the bread and gave it to the disciples; and likewise with the cup of wine. But at that moment, on the eve of his passion, he sought to leave in that gesture of the new and eternal covenant, a perpetual memorial of His paschal death and resurrection. The feast of Corpus Christi each year invites us to renew the amazement and joy for this wonderful gift of the Lord, who is the Eucharist. Let us welcome Him with gratitude, not in a passive habitual way. We must not get used to the Eucharist and go to communion by habit.
No! Whenever we approach the altar to receive the Eucharist, we must truly renew our "amen" to the body of Christ. When the priest says "the body of Christ", we say "amen": but it's an "amen" from the heart, convinced. It is Jesus who comes to me, it is Jesus who saves me, it is Jesus who comes to give me the strength to live. It is Jesus, Jesus alive. But we must not get used to it: let it be for us like our fist holy communion every time we receive.
One expression of the Eucharistic faith of God's holy people, are the processions with the Blessed Sacrament, which on this solemnity are held everywhere in the Catholic Church. I too this evening in Rome's Casal Bertone, will celebrate the mass, which will be followed by the procession. I invite everyone to participate, even spiritually, via radio and television. May Our Lady help us to follow with faith and love Jesus who we adore in the Eucharist.
Angelus St Peter's Square, Rome
Solemnity of the Most Holy Body and Blood of Christ - Corpus Christi - Year C
Luke 9: 11B-17
Dear Brothers and Sisters, good morning!
Today, in Italy and other countries, we celebrate the solemnity of the most holy body and blood of Christ; or Corpus Christi. The Gospel presents the episode of the miracle of the loaves (cf. Lk 9. 11-17) which takes place on the shore of the lake of Galilee. Jesus is intent on talking to thousands of people, and on carrying out healings. At dusk, the disciples come closer to the Lord and tell him: "dismiss the crowd so that they can go to the surrounding villages and farms and find lodgings and food" (v. 12). The disciples were weary. They were indeed in an isolated place, and to buy food people had to walk and go to the villages. Jesus sees all that is happening and replied: "Give them something to eat yourselves" (v. 13). These words cause the disciples to be amazed, and they replied, ' What we have is five loaves and two fish, unless we go ourselves and buy food for all these people ". It almost seems as if they were cross.
Instead, Jesus invites his disciples to be truly converted from the line of reasoning of "everyone for themselves" to that of the sharing, starting with the little that Providence provides for with. And He immediately shows that He has a clear idea of what he wants them to do. He says to them: "have them sit down in groups of about fifty" (v. 14). Then He takes in His hands the five loaves and the two fish, turns to the heavenly Father and says the prayer of blessing. Then, He begins to break the loaves, divide the fish, and gave them to the disciples, who distribute them to the crowd. And that food doesn't run out until everyone has received their fill.
This miracle – a very important one, so much so that it is told by all of the Gospel writers – shows the power of Messiah and at the same time, his compassion, the compassion that Jesus has for people. That prodigious gesture not only remains as one of the great signs of the public life of Jesus, but anticipates what will then, in the end, the memorial of his sacrifice, the Eucharist, the sacrament of his body and blood given for the salvation of the world.
The Eucharist is the synthesis of Jesus entire existence, which was a single act of love for the Father and for His brothers and sisters. There too in the miracle of the multiplication of the loaves, Jesus took the bread in His hands, offered the prayer of blessing to the Father, broke the bread and gave it to the disciples; and likewise with the cup of wine. But at that moment, on the eve of his passion, he sought to leave in that gesture of the new and eternal covenant, a perpetual memorial of His paschal death and resurrection. The feast of Corpus Christi each year invites us to renew the amazement and joy for this wonderful gift of the Lord, who is the Eucharist. Let us welcome Him with gratitude, not in a passive habitual way. We must not get used to the Eucharist and go to communion by habit.
No! Whenever we approach the altar to receive the Eucharist, we must truly renew our "amen" to the body of Christ. When the priest says "the body of Christ", we say "amen": but it's an "amen" from the heart, convinced. It is Jesus who comes to me, it is Jesus who saves me, it is Jesus who comes to give me the strength to live. It is Jesus, Jesus alive. But we must not get used to it: let it be for us like our fist holy communion every time we receive.
One expression of the Eucharistic faith of God's holy people, are the processions with the Blessed Sacrament, which on this solemnity are held everywhere in the Catholic Church. I too this evening in Rome's Casal Bertone, will celebrate the mass, which will be followed by the procession. I invite everyone to participate, even spiritually, via radio and television. May Our Lady help us to follow with faith and love Jesus who we adore in the Eucharist.
Pope Francis
Feast of the Most Holy Trinity Year C
John 16: 12-15
Dear Brothers and Sisters, Good morning!
Today, the Feast of the Holy Trinity, the Gospel of St John gives us part of the long farewell discourse pronounced by Jesus shortly before his Passion. In this discourse, he explains to the disciples the deepest truths about himself, and thus he outlines the relationship between Jesus, the Father and the Holy Spirit. Jesus knows that the fulfilment of the Father’s plan is approaching and will be completed with his death and resurrection. Because of this he wants to assure his followers that he won’t abandon them, because his mission will be prolonged by the Holy Spirit. It will be the Holy Spirit who continues the mission of Jesus, that is, guide the Church forward.
Jesus reveals what this mission is. In the first place, the Spirit guides us to understand the many things that Jesus himself still had to say (cf. Jn 16:12). This doesn’t refer to new or special doctrines, but to a full understanding of all that the Son has heard from the Father and has made known to the disciples (cf. v. 15). The Spirit guides us in new existential situations with a gaze fixed on Jesus and at the same time, open to events and to the future. He helps us to walk in history, firmly rooted in the Gospel and with dynamic fidelity to our traditions and customs.
But the mystery of the Trinity also speaks to us of ourselves, of our relationship with the Father, the Son and the Holy Spirit. In fact, through baptism, the Holy Spirit has placed us in the heart and the very life of God, who is a communion of love. God is a “family” of three Persons who love each other so much as to form a single whole. This “divine family” is not closed in on itself, but is open. It communicates itself in creation and in history and has entered into the world of men to call everyone to form part of it. The trinitarian horizon of communion surrounds all of us and stimulates us to live in love and fraternal sharing, certain that where there is love, there is God.
Our being created in the image and likeness of God-Communion calls us to understand ourselves as beings-in-relationship and to live interpersonal relations in solidarity and mutual love.
Such relationships play out, above all, in the sphere of our ecclesial communities, so that the image of the Church as icon of the Trinity is ever clearer. But also in every social relationship, from the family to friendships, to the work environment: they are all concrete occasions offered to us in order to build relationships that are increasingly humanly rich, capable of reciprocal respect and disinterested love.
The Feast of the Most Holy Trinity invites us to commit ourselves in daily events to being leaven of communion, consolation and mercy. In this mission, we are sustained by the strength that the Holy Spirit gives us: he takes care of the flesh of humanity, wounded by injustice, oppression, hate and avarice.
The Virgin Mary, in her humility, welcomed the Father’s will and conceived the Son by the Holy Spirit. May she, Mirror of the Trinity, help us to strengthen our faith in the trinitarian mystery and to translate it in to action with choices and attitudes of love and unity.
Feast of the Most Holy Trinity Year C
John 16: 12-15
Dear Brothers and Sisters, Good morning!
Today, the Feast of the Holy Trinity, the Gospel of St John gives us part of the long farewell discourse pronounced by Jesus shortly before his Passion. In this discourse, he explains to the disciples the deepest truths about himself, and thus he outlines the relationship between Jesus, the Father and the Holy Spirit. Jesus knows that the fulfilment of the Father’s plan is approaching and will be completed with his death and resurrection. Because of this he wants to assure his followers that he won’t abandon them, because his mission will be prolonged by the Holy Spirit. It will be the Holy Spirit who continues the mission of Jesus, that is, guide the Church forward.
Jesus reveals what this mission is. In the first place, the Spirit guides us to understand the many things that Jesus himself still had to say (cf. Jn 16:12). This doesn’t refer to new or special doctrines, but to a full understanding of all that the Son has heard from the Father and has made known to the disciples (cf. v. 15). The Spirit guides us in new existential situations with a gaze fixed on Jesus and at the same time, open to events and to the future. He helps us to walk in history, firmly rooted in the Gospel and with dynamic fidelity to our traditions and customs.
But the mystery of the Trinity also speaks to us of ourselves, of our relationship with the Father, the Son and the Holy Spirit. In fact, through baptism, the Holy Spirit has placed us in the heart and the very life of God, who is a communion of love. God is a “family” of three Persons who love each other so much as to form a single whole. This “divine family” is not closed in on itself, but is open. It communicates itself in creation and in history and has entered into the world of men to call everyone to form part of it. The trinitarian horizon of communion surrounds all of us and stimulates us to live in love and fraternal sharing, certain that where there is love, there is God.
Our being created in the image and likeness of God-Communion calls us to understand ourselves as beings-in-relationship and to live interpersonal relations in solidarity and mutual love.
Such relationships play out, above all, in the sphere of our ecclesial communities, so that the image of the Church as icon of the Trinity is ever clearer. But also in every social relationship, from the family to friendships, to the work environment: they are all concrete occasions offered to us in order to build relationships that are increasingly humanly rich, capable of reciprocal respect and disinterested love.
The Feast of the Most Holy Trinity invites us to commit ourselves in daily events to being leaven of communion, consolation and mercy. In this mission, we are sustained by the strength that the Holy Spirit gives us: he takes care of the flesh of humanity, wounded by injustice, oppression, hate and avarice.
The Virgin Mary, in her humility, welcomed the Father’s will and conceived the Son by the Holy Spirit. May she, Mirror of the Trinity, help us to strengthen our faith in the trinitarian mystery and to translate it in to action with choices and attitudes of love and unity.
SOLEMNITY OF PENTECOST
Saint Peter's Square
John 14.15-16, 23b-26
Dear Brothers and Sisters, Good morning!
Today we celebrate the great feast of Pentecost, which completes the Season of Easter, 50 days after the Resurrection of Christ. The liturgy invites us to open our mind and our heart to the gift of the Holy Spirit, whom Jesus promised on several occasions to his disciples: the first and most important gift that he obtained for us with his Resurrection. Jesus himself asked the Father for this gift, as today’s Gospel Reading attests, during the Last Supper. Jesus says to his disciples: “If you love me, you will keep my commandments. And I will pray the Father, and he will give you another Counselor, to be with you for ever” (Jn 14:15-16).
These words remind us first of all that love for a person, and for the Lord, is shown not with words but with deeds; and also, “observing the commandments” should be understood in the existential sense, so as to embrace the whole of life. In fact, being Christian does not mean mainly belonging to a certain culture or adhering to a certain doctrine, but rather joining one’s own life, in all its aspects, to the person of Jesus and, through Him, to the Father. For this purpose Jesus promises the outpouring of the Holy Spirit to his disciples. Owing to the Holy Spirit, to the Love that unites the Father and the Son and proceeds from them, we may all live the very life of Jesus. The Spirit, in fact, teaches us all things, that is, the single indispensable thing: to love as God loves.
In promising the Holy Spirit, Jesus defines him as “another Counselor” (v. 16), which means Paraclete, Advocate, Intercessor, in other words, the One who helps us, protects us, is at our side on the journey of life and in the struggle for good and that against evil. Jesus says “another Counselor” because He is the first, He himself, who became flesh precisely to take our human condition upon himself and free it from the slavery of sin.
Moreover, the Holy Spirit plays a role in teaching and remembrance. Teaching and remembrance. Jesus told us: “the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you” (v. 26). The Holy Spirit does not bring a different teaching, but renders alive and brings into effect the teaching of Jesus, so that the passage of time may neither erase nor diminish it. The Holy Spirit instills this teaching in our heart, helps us to internalize it, making it become a part of us, flesh of our flesh. At the same time, he prepares our heart to be truly capable of receiving the words and example of the Lord. Every time the word of Jesus is received with joy in our heart, this is the work of the Holy Spirit.
Let us pray the Regina Caeli together — for the last time this year —, invoking the maternal intercession of the Virgin Mary. May she obtain for us the grace to be deeply inspired by the Holy Spirit, to witness with evangelical simplicity to Christ, opening ourselves ever more fully to his love.
Saint Peter's Square
John 14.15-16, 23b-26
Dear Brothers and Sisters, Good morning!
Today we celebrate the great feast of Pentecost, which completes the Season of Easter, 50 days after the Resurrection of Christ. The liturgy invites us to open our mind and our heart to the gift of the Holy Spirit, whom Jesus promised on several occasions to his disciples: the first and most important gift that he obtained for us with his Resurrection. Jesus himself asked the Father for this gift, as today’s Gospel Reading attests, during the Last Supper. Jesus says to his disciples: “If you love me, you will keep my commandments. And I will pray the Father, and he will give you another Counselor, to be with you for ever” (Jn 14:15-16).
These words remind us first of all that love for a person, and for the Lord, is shown not with words but with deeds; and also, “observing the commandments” should be understood in the existential sense, so as to embrace the whole of life. In fact, being Christian does not mean mainly belonging to a certain culture or adhering to a certain doctrine, but rather joining one’s own life, in all its aspects, to the person of Jesus and, through Him, to the Father. For this purpose Jesus promises the outpouring of the Holy Spirit to his disciples. Owing to the Holy Spirit, to the Love that unites the Father and the Son and proceeds from them, we may all live the very life of Jesus. The Spirit, in fact, teaches us all things, that is, the single indispensable thing: to love as God loves.
In promising the Holy Spirit, Jesus defines him as “another Counselor” (v. 16), which means Paraclete, Advocate, Intercessor, in other words, the One who helps us, protects us, is at our side on the journey of life and in the struggle for good and that against evil. Jesus says “another Counselor” because He is the first, He himself, who became flesh precisely to take our human condition upon himself and free it from the slavery of sin.
Moreover, the Holy Spirit plays a role in teaching and remembrance. Teaching and remembrance. Jesus told us: “the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you” (v. 26). The Holy Spirit does not bring a different teaching, but renders alive and brings into effect the teaching of Jesus, so that the passage of time may neither erase nor diminish it. The Holy Spirit instills this teaching in our heart, helps us to internalize it, making it become a part of us, flesh of our flesh. At the same time, he prepares our heart to be truly capable of receiving the words and example of the Lord. Every time the word of Jesus is received with joy in our heart, this is the work of the Holy Spirit.
Let us pray the Regina Caeli together — for the last time this year —, invoking the maternal intercession of the Virgin Mary. May she obtain for us the grace to be deeply inspired by the Holy Spirit, to witness with evangelical simplicity to Christ, opening ourselves ever more fully to his love.
POPE FRANCIS
REGINA CÆLI
Saint Peter's Square
The Ascension of the Lord
Dear Brothers and Sisters, Good morning!
Today, in Italy and in other countries, we are celebrating the Ascension of Jesus into Heaven, which occurred 40 days after Easter. Let us contemplate the mystery of Jesus who leaves our earthly space to enter the fullness of the glory of God, taking our humanity with him. In other words, our humanity enters heaven for the first time. The Gospel of Luke describes the reaction of the disciples before the Lord who “parted from them and was carried up into heaven” (24:51). They had no sorrow nor dismay, but “they worshiped him, and returned to Jerusalem with great joy” (v. 52). It was the return of those who no longer feared the city that had rejected the Master, who had seen Judas’ betrayal and Peter’s denial; who had seen the dispersion of the disciples and the brutality of a power that felt threatened. Since that day, the Apostles and every disciple of Christ have been able to live in Jerusalem and in all cities of the world, even in those most afflicted by injustice and violence, because above every city there is the same heaven and every inhabitant can lift his or her gaze with hope. Jesus, God, is true man, with his human body, he is in heaven! This is our hope, it is still ours, and we are firm in this hope if we look to heaven.
In this heaven lives that God who revealed himself so closely as to take on the face of a man, Jesus of Nazareth. He remains for us always the God-with-us — let us remember this: Emmanuel, God with us — and he never leaves us alone! We can look to heaven in order to recognize our future before us. In the Ascension of Jesus, Crucified and Risen, there is the promise of our participation in the fullness of life with God.
Before departing from his friends, Jesus, referring to the event of his death and Resurrection, said to them: “You are witnesses of these things” (v. 48). In other words the disciples, the Apostles, were witnesses of the death and Resurrection of Christ, on that day, also of the Ascension of Christ. In fact, after seeing their Lord ascend into heaven, the disciples returned to the city as witnesses joyfully proclaiming to all the new life which comes from the Crucified and Risen One, in whose name “repentance and forgiveness of sins should be preached to all nations” (cf. v. 47). This is the witness — born not only with words but with everyday life — the witness that every Sunday should flow from our churches so as to enter during the week into homes, offices, schools, meeting and recreational places, hospitals, prisons, homes for the elderly, in places crowded with immigrants, in the peripheries of the city.... We must bear this witness every week: Christ is with us: Jesus rose to heaven, he is with us: Christ lives!
Jesus assured us that in this proclamation and in this witness we shall be “clothed with power from on high” (v. 49), that is, with the power of the Holy Spirit. Here is the secret to this mission: the presence among us of the Risen Lord, who with the gift of the Holy Spirit, continues to open our minds and our hearts, to proclaim his love and his mercy even in the most resistant areas of our cities. The Holy Spirit is the true artisan of the multiform witness that the Church and every baptized person renders in the world. Therefore, we must never neglect to meditate in prayer in order to praise God and invoke the gift of the Holy Spirit. This week, which leads us to the Feast of Pentecost, let us remain spiritually in the Upper Room, together with the Virgin Mary, to receive the Holy Spirit. Let us do so now too, in communion with the faithful gathered in the Shrine of Pompeii for the traditional Supplication.
REGINA CÆLI
Saint Peter's Square
The Ascension of the Lord
Dear Brothers and Sisters, Good morning!
Today, in Italy and in other countries, we are celebrating the Ascension of Jesus into Heaven, which occurred 40 days after Easter. Let us contemplate the mystery of Jesus who leaves our earthly space to enter the fullness of the glory of God, taking our humanity with him. In other words, our humanity enters heaven for the first time. The Gospel of Luke describes the reaction of the disciples before the Lord who “parted from them and was carried up into heaven” (24:51). They had no sorrow nor dismay, but “they worshiped him, and returned to Jerusalem with great joy” (v. 52). It was the return of those who no longer feared the city that had rejected the Master, who had seen Judas’ betrayal and Peter’s denial; who had seen the dispersion of the disciples and the brutality of a power that felt threatened. Since that day, the Apostles and every disciple of Christ have been able to live in Jerusalem and in all cities of the world, even in those most afflicted by injustice and violence, because above every city there is the same heaven and every inhabitant can lift his or her gaze with hope. Jesus, God, is true man, with his human body, he is in heaven! This is our hope, it is still ours, and we are firm in this hope if we look to heaven.
In this heaven lives that God who revealed himself so closely as to take on the face of a man, Jesus of Nazareth. He remains for us always the God-with-us — let us remember this: Emmanuel, God with us — and he never leaves us alone! We can look to heaven in order to recognize our future before us. In the Ascension of Jesus, Crucified and Risen, there is the promise of our participation in the fullness of life with God.
Before departing from his friends, Jesus, referring to the event of his death and Resurrection, said to them: “You are witnesses of these things” (v. 48). In other words the disciples, the Apostles, were witnesses of the death and Resurrection of Christ, on that day, also of the Ascension of Christ. In fact, after seeing their Lord ascend into heaven, the disciples returned to the city as witnesses joyfully proclaiming to all the new life which comes from the Crucified and Risen One, in whose name “repentance and forgiveness of sins should be preached to all nations” (cf. v. 47). This is the witness — born not only with words but with everyday life — the witness that every Sunday should flow from our churches so as to enter during the week into homes, offices, schools, meeting and recreational places, hospitals, prisons, homes for the elderly, in places crowded with immigrants, in the peripheries of the city.... We must bear this witness every week: Christ is with us: Jesus rose to heaven, he is with us: Christ lives!
Jesus assured us that in this proclamation and in this witness we shall be “clothed with power from on high” (v. 49), that is, with the power of the Holy Spirit. Here is the secret to this mission: the presence among us of the Risen Lord, who with the gift of the Holy Spirit, continues to open our minds and our hearts, to proclaim his love and his mercy even in the most resistant areas of our cities. The Holy Spirit is the true artisan of the multiform witness that the Church and every baptized person renders in the world. Therefore, we must never neglect to meditate in prayer in order to praise God and invoke the gift of the Holy Spirit. This week, which leads us to the Feast of Pentecost, let us remain spiritually in the Upper Room, together with the Virgin Mary, to receive the Holy Spirit. Let us do so now too, in communion with the faithful gathered in the Shrine of Pompeii for the traditional Supplication.
Pope Francis
6th Sunday of Easter Year C
John 14: 23-29
Dear Brothers and Sisters, good morning!
The Gospel of this Sixth Sunday of Easter presents us with a passage from the speech that Jesus gave to the Apostles at the last supper (cf. Jn -29 14.23). He speaks of the work of the Holy Spirit and makes a promise: "the Paraclete, the Holy Spirit, that the Father will send in my name, he will teach you everything, and remind you of all that I told you" (v. 26). As the moment of the cross approaches, Jesus reassures the Apostles that they will not be left alone: the Holy Spirit, the Paraclete, will always be there with them to support them in their mission of proclaiming the Gospel throughout the whole world. In the original Greek, the word "Paraclete" means the one who stands beside another, in order to support and console. Jesus returns to the Father, but He continues to instruct and animate His disciples through the action of the Holy Spirit.
What is the Mission of the Holy Spirit who Jesus promises as a gift? He himself says: "He will teach you everything, and remind you of all that I told you". In the course of His earthly life, Jesus has already transmitted all that He wanted to entrust to the Apostles: He brought divine revelation to completion, that is everything that the Father meant to say to humanity through the incarnation of the Son. The Holy Spirit's task is to make people remember, in other words to make them fully understand and encourage them to concretely implement the teachings of Jesus. And this is also the Mission of the Church, which carries it out through a precise way of life, characterized by certain requirements: faith in the Lord and the observance of His word; docility to the action of the spirit, who continually makes the risen Lord alive and present; the acceptance of His peace and the witness born of Him through an attitude of openness and encounter with others.
To accomplish this the Church cannot remain stationary, but, through the active participation of each baptized person, she is called upon to act as a community on a journey, animated and sustained by the light and power of the Holy Spirit who makes all things new. It is a question of freeing ourselves from the worldly bonds represented by our views, our strategies, our objectives, which often weigh down the journey of faith, and to ask us to listen to the word of the Lord. Thus it is the spirit of God who guides us and guides the Church so that her authentic face beautiful and luminous willed by Christ may shine forth.
Today the Lord invites us to open our hearts to the gift of the Holy Spirit, so that He may guide us along the paths of history. He teaches us, day by day, the logic of the Gospel, the logic of welcoming love, "teaching us everything" and "reminding us of all that the Lord has told us." May Mary, who in this month of May we venerate and to whom we pray with special devotion as our Heavenly Mother, always protect the Church and all humanity. May she who, with humble and courageous faith, cooperated fully with the Holy Spirit in the incarnation of the Son of God, also help us to let ourselves be instructed and guided by the Paraclete, so that we can accept the word of God and bear witness to it with our lives.
6th Sunday of Easter Year C
John 14: 23-29
Dear Brothers and Sisters, good morning!
The Gospel of this Sixth Sunday of Easter presents us with a passage from the speech that Jesus gave to the Apostles at the last supper (cf. Jn -29 14.23). He speaks of the work of the Holy Spirit and makes a promise: "the Paraclete, the Holy Spirit, that the Father will send in my name, he will teach you everything, and remind you of all that I told you" (v. 26). As the moment of the cross approaches, Jesus reassures the Apostles that they will not be left alone: the Holy Spirit, the Paraclete, will always be there with them to support them in their mission of proclaiming the Gospel throughout the whole world. In the original Greek, the word "Paraclete" means the one who stands beside another, in order to support and console. Jesus returns to the Father, but He continues to instruct and animate His disciples through the action of the Holy Spirit.
What is the Mission of the Holy Spirit who Jesus promises as a gift? He himself says: "He will teach you everything, and remind you of all that I told you". In the course of His earthly life, Jesus has already transmitted all that He wanted to entrust to the Apostles: He brought divine revelation to completion, that is everything that the Father meant to say to humanity through the incarnation of the Son. The Holy Spirit's task is to make people remember, in other words to make them fully understand and encourage them to concretely implement the teachings of Jesus. And this is also the Mission of the Church, which carries it out through a precise way of life, characterized by certain requirements: faith in the Lord and the observance of His word; docility to the action of the spirit, who continually makes the risen Lord alive and present; the acceptance of His peace and the witness born of Him through an attitude of openness and encounter with others.
To accomplish this the Church cannot remain stationary, but, through the active participation of each baptized person, she is called upon to act as a community on a journey, animated and sustained by the light and power of the Holy Spirit who makes all things new. It is a question of freeing ourselves from the worldly bonds represented by our views, our strategies, our objectives, which often weigh down the journey of faith, and to ask us to listen to the word of the Lord. Thus it is the spirit of God who guides us and guides the Church so that her authentic face beautiful and luminous willed by Christ may shine forth.
Today the Lord invites us to open our hearts to the gift of the Holy Spirit, so that He may guide us along the paths of history. He teaches us, day by day, the logic of the Gospel, the logic of welcoming love, "teaching us everything" and "reminding us of all that the Lord has told us." May Mary, who in this month of May we venerate and to whom we pray with special devotion as our Heavenly Mother, always protect the Church and all humanity. May she who, with humble and courageous faith, cooperated fully with the Holy Spirit in the incarnation of the Son of God, also help us to let ourselves be instructed and guided by the Paraclete, so that we can accept the word of God and bear witness to it with our lives.
Pope Francis
19.05.19 Regina Caeli, St Peter's Square
5th Sunday of Easter Year C
John 13: 31-35
Dear Brothers and Sisters, good morning!
Today's Gospel takes us to the upper room for us hear some the words that Jesus spoke to his disciples in His "Farewell Address" before his passion. After washing the feet of the Twelve, He tells them: "I give you a new commandment: "Love one another, you must love one another just as I have loved you", (Jn 13.34). But in what sense is Jesus calling this commandment new? Because we know that already in the Old Testament God had commanded his people to love their neighbour as they loved themselves (cf. Lev 19.18). Jesus himself, when asked about the greatest commandment of the law, replied that the first is to love God with all their heart and the second to love one's neighbour as oneself (cf. Mt -39 22.38).
So what is the novelty of this commandment that Jesus entrusts to his disciples? Why call it a new commandment ? The old commandment of love has became new because it has been completed with this addition: "as I have loved you", "love one another as I have loved you." The novelty lies in the love of Jesus Christ, the love with which He gave up his life for us. This is about God's universal love, which is without conditions and without limits, which finds its apex on the cross. In that moment of extreme abasement of self, and abandonment to the Father, the Son of God has shown and given to the world the fullness of love. Thinking back to the passion and Christ's agony, the disciples understood the meaning of those words: "as I have loved you, so you too must love one another."
Jesus loved us first, He loved us in spite of our frailties, our limitations and our human weaknesses. It was He who ensured that we might become worthy of his love that knows no limits and never ends. Giving us the new commandment, He asks us to love one another not only with our love, but with His love, that the Holy Spirit instils in our hearts if we invoke him with faith. In this way – and only then – can we love each other not only as we love ourselves, but as He loves us, that is immensely more. God loves us far more than we love ourselves. And so we can spread the seed of love that renews relationships between people and opens horizons of love. Jesus always opens horizons of hope, His love opens horizons of hope. This love makes us new men, brothers and sisters in the Lord, and makes us the new people of God, that is, the Church, in which all are called to love Christ and in Him to love one another.
Love to which we are called to live as manifested in the cross of Christ is the only force that transforms our hearts of stone into hearts of flesh; the only force capable of transforming our heart is the love of Jesus, if we too love with this love. This love makes us capable of loving our enemies and forgiving those who have offended. I will ask you a question, that each of you must answer in their heart. Am I able to love my enemies? All of us have people, maybe they are people that are not enemies, but are people that we don't get along with, or we have people who have offended us; we are capable of loving these people. That man or woman who has wounded me, and offended me. I am capable of forgiving them. I invite each one of you to respond in your hearts. The love of Jesus makes the other person a current or future member of the community of Jesus' friends . This love stimulates us to dialog and helps us to listen to each other and know each other. Love opens us to the other and becomes the basis of human relationships. It enables us to overcome weaknesses and prejudices. The love of Jesus in us creates bridges, teaches new ways, and triggers the dynamism of fraternity. May the Virgin Mary help us, with her maternal intercession, to welcome her son Jesus for the gift of his commandment, and from the Holy Spirit the strength to practice it in everyday life.
19.05.19 Regina Caeli, St Peter's Square
5th Sunday of Easter Year C
John 13: 31-35
Dear Brothers and Sisters, good morning!
Today's Gospel takes us to the upper room for us hear some the words that Jesus spoke to his disciples in His "Farewell Address" before his passion. After washing the feet of the Twelve, He tells them: "I give you a new commandment: "Love one another, you must love one another just as I have loved you", (Jn 13.34). But in what sense is Jesus calling this commandment new? Because we know that already in the Old Testament God had commanded his people to love their neighbour as they loved themselves (cf. Lev 19.18). Jesus himself, when asked about the greatest commandment of the law, replied that the first is to love God with all their heart and the second to love one's neighbour as oneself (cf. Mt -39 22.38).
So what is the novelty of this commandment that Jesus entrusts to his disciples? Why call it a new commandment ? The old commandment of love has became new because it has been completed with this addition: "as I have loved you", "love one another as I have loved you." The novelty lies in the love of Jesus Christ, the love with which He gave up his life for us. This is about God's universal love, which is without conditions and without limits, which finds its apex on the cross. In that moment of extreme abasement of self, and abandonment to the Father, the Son of God has shown and given to the world the fullness of love. Thinking back to the passion and Christ's agony, the disciples understood the meaning of those words: "as I have loved you, so you too must love one another."
Jesus loved us first, He loved us in spite of our frailties, our limitations and our human weaknesses. It was He who ensured that we might become worthy of his love that knows no limits and never ends. Giving us the new commandment, He asks us to love one another not only with our love, but with His love, that the Holy Spirit instils in our hearts if we invoke him with faith. In this way – and only then – can we love each other not only as we love ourselves, but as He loves us, that is immensely more. God loves us far more than we love ourselves. And so we can spread the seed of love that renews relationships between people and opens horizons of love. Jesus always opens horizons of hope, His love opens horizons of hope. This love makes us new men, brothers and sisters in the Lord, and makes us the new people of God, that is, the Church, in which all are called to love Christ and in Him to love one another.
Love to which we are called to live as manifested in the cross of Christ is the only force that transforms our hearts of stone into hearts of flesh; the only force capable of transforming our heart is the love of Jesus, if we too love with this love. This love makes us capable of loving our enemies and forgiving those who have offended. I will ask you a question, that each of you must answer in their heart. Am I able to love my enemies? All of us have people, maybe they are people that are not enemies, but are people that we don't get along with, or we have people who have offended us; we are capable of loving these people. That man or woman who has wounded me, and offended me. I am capable of forgiving them. I invite each one of you to respond in your hearts. The love of Jesus makes the other person a current or future member of the community of Jesus' friends . This love stimulates us to dialog and helps us to listen to each other and know each other. Love opens us to the other and becomes the basis of human relationships. It enables us to overcome weaknesses and prejudices. The love of Jesus in us creates bridges, teaches new ways, and triggers the dynamism of fraternity. May the Virgin Mary help us, with her maternal intercession, to welcome her son Jesus for the gift of his commandment, and from the Holy Spirit the strength to practice it in everyday life.
Pope Francis
Fourth Sunday of Easter Year C
Acts 13: 14, 43-52 Psalm 100: 1-2, 3, 5 Revelations 7: 9, 14B-17, John 10: 27-30
Beloved brothers and sisters: It is true that God has made his entire holy people a royal priesthood in Christ. Nevertheless, our great Priest himself, Jesus Christ, chose certain disciples to carry out publicly in his name, and on behalf of mankind, a priestly office in the Church. For Christ was sent by the Father and he in turn sent the Apostles into the world, so that through them and their successors, the Bishops, he might continue to exercise his office of Teacher, Priest, and Shepherd. Indeed, priests are established co-workers of the Order of Bishops, with whom they are joined in the priestly office and with whom they are called to the service of the people of God.
After mature deliberation and prayer, these, our brothers, are now to be ordained to the priesthood in the Order of the presbyterate so as to serve Christ the Teacher, Priest, and Shepherd, by whose ministry his body, that is, the Church, is built and grows into the people of God, a holy temple.
In being configured to Christ the eternal High Priest and joined to the priesthood of the Bishops, they will be consecrated as true priests of the New Testament, to preach the Gospel, to shepherd God’s people, and to celebrate the sacred Liturgy, especially the Lord’s sacrifice.
Now, my dear brothers and sons, you are to be raised to the Order of the Priesthood. For your part you will exercise the sacred duty of teaching in the name of Christ the Teacher. Impart to everyone the word of God which you have received with joy. Remember your mothers, your grandmothers, your catechists, who gave you the word of God, the faith ... the gift of faith! They transmitted to you this gift of faith. Meditating on the law of the Lord, see that you believe what you read, that you teach what you believe, and that you practise what you teach. Remember too that the word of God is not your property: it is the word of God. And the Church is the custodian of the word of God.
In this way, let what you teach be nourishment for the people of God. Let the holiness of your lives be a delightful fragrance to Christ’s faithful, so that by word and example you may build up the house which is God’s Church.
Likewise you will exercise in Christ the office of sanctifying. For by your ministry the spiritual sacrifice of the faithful will be made perfect, being united to the sacrifice of Christ, which will be offered through your hands in an unbloody way on the altar, in union with the faithful, in the celebration of the sacraments. Understand, therefore, what you do and imitate what you celebrate. As celebrants of the mystery of the Lord’s death and resurrection, strive to put to death whatever in your members is sinful and to walk in newness of life.
You will gather others into the people of God through Baptism, and you will forgive sins in the name of Christ and the Church in the sacrament of Penance. Today I ask you in the name of Christ and the Church, never tire of being merciful. You will comfort the sick and the elderly with holy oil: do not hesitate to show tenderness towards the elderly. When you celebrate the sacred rites, when you offer prayers of praise and thanks to God throughout the hours of the day, not only for the people of God but for the world—remember then that you are taken from among men and appointed on their behalf for those things that pertain to God. Therefore, carry out the ministry of Christ the Priest with constant joy and genuine love, attending not to your own concerns but to those of Jesus Christ. You are pastors, not functionaries. Be mediators, not intermediaries.
Finally, dear sons, exercising for your part the office of Christ, Head and Shepherd, while united with the Bishop and subject to him, strive to bring the faithful together into one family, so that you may lead them to God the Father through Christ in the Holy Spirit. Keep always before your eyes the example of the Good Shepherd who came not to be served but to serve, and who came to seek out and save what was lost.
Fourth Sunday of Easter Year C
Acts 13: 14, 43-52 Psalm 100: 1-2, 3, 5 Revelations 7: 9, 14B-17, John 10: 27-30
Beloved brothers and sisters: It is true that God has made his entire holy people a royal priesthood in Christ. Nevertheless, our great Priest himself, Jesus Christ, chose certain disciples to carry out publicly in his name, and on behalf of mankind, a priestly office in the Church. For Christ was sent by the Father and he in turn sent the Apostles into the world, so that through them and their successors, the Bishops, he might continue to exercise his office of Teacher, Priest, and Shepherd. Indeed, priests are established co-workers of the Order of Bishops, with whom they are joined in the priestly office and with whom they are called to the service of the people of God.
After mature deliberation and prayer, these, our brothers, are now to be ordained to the priesthood in the Order of the presbyterate so as to serve Christ the Teacher, Priest, and Shepherd, by whose ministry his body, that is, the Church, is built and grows into the people of God, a holy temple.
In being configured to Christ the eternal High Priest and joined to the priesthood of the Bishops, they will be consecrated as true priests of the New Testament, to preach the Gospel, to shepherd God’s people, and to celebrate the sacred Liturgy, especially the Lord’s sacrifice.
Now, my dear brothers and sons, you are to be raised to the Order of the Priesthood. For your part you will exercise the sacred duty of teaching in the name of Christ the Teacher. Impart to everyone the word of God which you have received with joy. Remember your mothers, your grandmothers, your catechists, who gave you the word of God, the faith ... the gift of faith! They transmitted to you this gift of faith. Meditating on the law of the Lord, see that you believe what you read, that you teach what you believe, and that you practise what you teach. Remember too that the word of God is not your property: it is the word of God. And the Church is the custodian of the word of God.
In this way, let what you teach be nourishment for the people of God. Let the holiness of your lives be a delightful fragrance to Christ’s faithful, so that by word and example you may build up the house which is God’s Church.
Likewise you will exercise in Christ the office of sanctifying. For by your ministry the spiritual sacrifice of the faithful will be made perfect, being united to the sacrifice of Christ, which will be offered through your hands in an unbloody way on the altar, in union with the faithful, in the celebration of the sacraments. Understand, therefore, what you do and imitate what you celebrate. As celebrants of the mystery of the Lord’s death and resurrection, strive to put to death whatever in your members is sinful and to walk in newness of life.
You will gather others into the people of God through Baptism, and you will forgive sins in the name of Christ and the Church in the sacrament of Penance. Today I ask you in the name of Christ and the Church, never tire of being merciful. You will comfort the sick and the elderly with holy oil: do not hesitate to show tenderness towards the elderly. When you celebrate the sacred rites, when you offer prayers of praise and thanks to God throughout the hours of the day, not only for the people of God but for the world—remember then that you are taken from among men and appointed on their behalf for those things that pertain to God. Therefore, carry out the ministry of Christ the Priest with constant joy and genuine love, attending not to your own concerns but to those of Jesus Christ. You are pastors, not functionaries. Be mediators, not intermediaries.
Finally, dear sons, exercising for your part the office of Christ, Head and Shepherd, while united with the Bishop and subject to him, strive to bring the faithful together into one family, so that you may lead them to God the Father through Christ in the Holy Spirit. Keep always before your eyes the example of the Good Shepherd who came not to be served but to serve, and who came to seek out and save what was lost.
05.05.19 Holy Mass, Prince Alexander I Square,
Sofia, Bulgaria
3rd Sunday of Easter Year C
John 21: 1-19
Dear Brothers and Sisters,
Christ is risen! Christos vozkrese!
It is wonderful to see how with these words Christians in your country greet one another in the joy of the Risen Lord during the Easter season.
The entire episode we have just heard, drawn from the final pages of the Gospels, helps us immerse ourselves in this joy that the Lord asks us to spread. It does so by reminding us of three amazing things that are part of our lives as disciples: God calls, God surprises, God loves.
God calls. Everything takes place on the shore of the Sea of Galilee, where Jesus first called Peter. He had called him to leave behind his trade as a fisher in order to become a fisher of men (cf. Lk 5:4-11). Now, after all that had happened to him, after the experience of seeing the Master die and hearing news of his resurrection, Peter goes back to his former life. He tells the other disciples, “I am going fishing”. And they follow suit: “We will go with you” (Jn 21:3). They seem to take a step backwards; Peter takes up the nets he had left behind for Jesus. The weight of suffering, disappointment, and of betrayal had become like a stone blocking the hearts of the disciples. They were still burdened with pain and guilt, and the good news of the resurrection had not taken root in their hearts.
The Lord knows what a strong temptation it is for us to return to the way things were before. In the Bible, Peter’s nets, like the fleshpots of Egypt, are a symbol of a tempting nostalgia for the past, of wanting to take back what we had decided to leave behind. In the face of failure, hurt, or even the fact that at times things do not go the way we want, there always comes a subtle and dangerous temptation to become disheartened and to give up. This is the tomb psychology that tinges everything with dejection and leads us to indulge in a soothing sense of self-pity that, like a moth, eats away at all our hope. Then the worst thing that can happen to any community begins to appear – the grim pragmatism of a life in which everything appears to proceed normally, while in reality faith is wearing down and degenerating into small-mindedness (cf. Evangelii Gaudium, 83).
But it was at the very moment of Peter’s failure that Jesus appears, starts over, patiently comes to him and calls him “Simon” (v. 15) – the name Peter received when he was first called. The Lord does not wait for perfect situations or frames of mind: he creates them. He does not expect to encounter people without problems, disappointments, without sins or limitations. He himself confronted sin and disappointment in order to encourage all men and women to persevere. Brothers and sisters, the Lord never tires of calling us. His is the power of a Love that overturns every expectation and is always ready to start anew. In Jesus, God always offers us another chance. He calls us day by day to deepen our love for him and to be revived by his eternal newness. Every morning, he comes to find us where we are. He summons us “to rise at his word, to look up and to realize that we were made for heaven, not for earth, for the heights of life and not for the depths of death”, and to stop seeking “the living among the dead” (Homily at the Easter Vigil, 20 April 2019). When we welcome him, we rise higher and are able to embrace a brighter future, not as a possibility but as a reality. When Jesus’s call directs our lives, our hearts grow young.
God surprises. He is the Lord of surprises. He invites us not only to be surprised, but also to do surprising things. The Lord calls the disciples and, seeing them with empty nets, he tells them to do something odd: to fish by day, something quite out of the ordinary on that lake. He revives their trust by urging them once more to take a risk, not to give up on anyone or anything. He is the Lord of surprises, who breaks down paralyzing barriers by filling us with the courage needed to overcome the suspicion, mistrust and fear that so often lurk behind the mindset that says, “We have always done things this way”. God surprises us whenever he calls and asks us to put out into the sea of history not only with our nets, but with our very selves. To look at our lives and those of others as he does, for “in sin, he sees sons and daughters to be restored; in death, brothers and sisters to be reborn; in desolation, hearts to be revived. Do not fear, then: the Lord loves your life, even when you are afraid to look at it and take it in hand” (ibid.).
We can now turn to the third amazing thing: God calls and God surprises, because God loves. Love is his language. That is why he asks Peter, and us, to learn that language. He asks Peter: “Do you love me?” And Peter says yes; after spending so much time with Jesus, he now understands that to love means to stop putting himself at the centre. He now makes Jesus, and not himself, the starting point: “You know everything” (Jn 21:18), he says. Peter recognizes his weakness; he realizes that he cannot make progress on his own. And he takes his stand on the Lord and on the strength of his love, to the very end.
The Lord loves us: this is the source of our strength and we are asked to reaffirm it each day. Being a Christian is a summons to realize that God’s love is greater than all our shortcomings and sins. One of our great disappointments and difficulties today comes not from knowing that God is love, but that our way of proclaiming and bearing witness to him is such that, for many people, this is not his name. God is love, a love that bestows itself, that calls and surprises.
Here we see the miracle of God, who makes of our lives works of art, if only we let ourselves to be led by his love. Many of the witnesses of Easter in this blessed land created magnificent masterpieces, inspired by simple faith and great love. Offering their lives, they became living signs of the Lord, overcoming apathy with courage and offering a Christian response to the concerns that they encountered (cf. Christus Vivit, 174). Today we are called to lift up our eyes and acknowledge what the Lord has done in the past, and to walk with him towards the future, knowing that, whether we succeed or fail, he will always be there to keep telling us to cast our nets.
Here I would like to repeat what I said to young people in my recent Exhortation. A young Church, young not in terms of age but in the grace of the Spirit, is inviting us to testify to the love of Christ, a love that inspires and directs us to strive for the common good. This love enables us to serve the poor and to become protagonists of the revolution of charity and service, capable of resisting the pathologies of consumerism and superficial individualism. Brimming with the love of Christ, be living witnesses of the Gospel in every corner of this city (cf. Christus Vivit, 174-175). Do not be afraid of becoming the saints that this land greatly needs. Do not be afraid of holiness. It will take away none of your energy, it will take away none of your vitality or joy. On the contrary, you and all the sons and daughters of this land will become what the Father had in mind when he created you (cf. Gaudete et Exsultate, 32).
Called, surprised and sent for love!
Sofia, Bulgaria
3rd Sunday of Easter Year C
John 21: 1-19
Dear Brothers and Sisters,
Christ is risen! Christos vozkrese!
It is wonderful to see how with these words Christians in your country greet one another in the joy of the Risen Lord during the Easter season.
The entire episode we have just heard, drawn from the final pages of the Gospels, helps us immerse ourselves in this joy that the Lord asks us to spread. It does so by reminding us of three amazing things that are part of our lives as disciples: God calls, God surprises, God loves.
God calls. Everything takes place on the shore of the Sea of Galilee, where Jesus first called Peter. He had called him to leave behind his trade as a fisher in order to become a fisher of men (cf. Lk 5:4-11). Now, after all that had happened to him, after the experience of seeing the Master die and hearing news of his resurrection, Peter goes back to his former life. He tells the other disciples, “I am going fishing”. And they follow suit: “We will go with you” (Jn 21:3). They seem to take a step backwards; Peter takes up the nets he had left behind for Jesus. The weight of suffering, disappointment, and of betrayal had become like a stone blocking the hearts of the disciples. They were still burdened with pain and guilt, and the good news of the resurrection had not taken root in their hearts.
The Lord knows what a strong temptation it is for us to return to the way things were before. In the Bible, Peter’s nets, like the fleshpots of Egypt, are a symbol of a tempting nostalgia for the past, of wanting to take back what we had decided to leave behind. In the face of failure, hurt, or even the fact that at times things do not go the way we want, there always comes a subtle and dangerous temptation to become disheartened and to give up. This is the tomb psychology that tinges everything with dejection and leads us to indulge in a soothing sense of self-pity that, like a moth, eats away at all our hope. Then the worst thing that can happen to any community begins to appear – the grim pragmatism of a life in which everything appears to proceed normally, while in reality faith is wearing down and degenerating into small-mindedness (cf. Evangelii Gaudium, 83).
But it was at the very moment of Peter’s failure that Jesus appears, starts over, patiently comes to him and calls him “Simon” (v. 15) – the name Peter received when he was first called. The Lord does not wait for perfect situations or frames of mind: he creates them. He does not expect to encounter people without problems, disappointments, without sins or limitations. He himself confronted sin and disappointment in order to encourage all men and women to persevere. Brothers and sisters, the Lord never tires of calling us. His is the power of a Love that overturns every expectation and is always ready to start anew. In Jesus, God always offers us another chance. He calls us day by day to deepen our love for him and to be revived by his eternal newness. Every morning, he comes to find us where we are. He summons us “to rise at his word, to look up and to realize that we were made for heaven, not for earth, for the heights of life and not for the depths of death”, and to stop seeking “the living among the dead” (Homily at the Easter Vigil, 20 April 2019). When we welcome him, we rise higher and are able to embrace a brighter future, not as a possibility but as a reality. When Jesus’s call directs our lives, our hearts grow young.
God surprises. He is the Lord of surprises. He invites us not only to be surprised, but also to do surprising things. The Lord calls the disciples and, seeing them with empty nets, he tells them to do something odd: to fish by day, something quite out of the ordinary on that lake. He revives their trust by urging them once more to take a risk, not to give up on anyone or anything. He is the Lord of surprises, who breaks down paralyzing barriers by filling us with the courage needed to overcome the suspicion, mistrust and fear that so often lurk behind the mindset that says, “We have always done things this way”. God surprises us whenever he calls and asks us to put out into the sea of history not only with our nets, but with our very selves. To look at our lives and those of others as he does, for “in sin, he sees sons and daughters to be restored; in death, brothers and sisters to be reborn; in desolation, hearts to be revived. Do not fear, then: the Lord loves your life, even when you are afraid to look at it and take it in hand” (ibid.).
We can now turn to the third amazing thing: God calls and God surprises, because God loves. Love is his language. That is why he asks Peter, and us, to learn that language. He asks Peter: “Do you love me?” And Peter says yes; after spending so much time with Jesus, he now understands that to love means to stop putting himself at the centre. He now makes Jesus, and not himself, the starting point: “You know everything” (Jn 21:18), he says. Peter recognizes his weakness; he realizes that he cannot make progress on his own. And he takes his stand on the Lord and on the strength of his love, to the very end.
The Lord loves us: this is the source of our strength and we are asked to reaffirm it each day. Being a Christian is a summons to realize that God’s love is greater than all our shortcomings and sins. One of our great disappointments and difficulties today comes not from knowing that God is love, but that our way of proclaiming and bearing witness to him is such that, for many people, this is not his name. God is love, a love that bestows itself, that calls and surprises.
Here we see the miracle of God, who makes of our lives works of art, if only we let ourselves to be led by his love. Many of the witnesses of Easter in this blessed land created magnificent masterpieces, inspired by simple faith and great love. Offering their lives, they became living signs of the Lord, overcoming apathy with courage and offering a Christian response to the concerns that they encountered (cf. Christus Vivit, 174). Today we are called to lift up our eyes and acknowledge what the Lord has done in the past, and to walk with him towards the future, knowing that, whether we succeed or fail, he will always be there to keep telling us to cast our nets.
Here I would like to repeat what I said to young people in my recent Exhortation. A young Church, young not in terms of age but in the grace of the Spirit, is inviting us to testify to the love of Christ, a love that inspires and directs us to strive for the common good. This love enables us to serve the poor and to become protagonists of the revolution of charity and service, capable of resisting the pathologies of consumerism and superficial individualism. Brimming with the love of Christ, be living witnesses of the Gospel in every corner of this city (cf. Christus Vivit, 174-175). Do not be afraid of becoming the saints that this land greatly needs. Do not be afraid of holiness. It will take away none of your energy, it will take away none of your vitality or joy. On the contrary, you and all the sons and daughters of this land will become what the Father had in mind when he created you (cf. Gaudete et Exsultate, 32).
Called, surprised and sent for love!
Regina Coeli, St Peter's Square, Rome
Divine Mercy Sunday
2nd Sunday of Easter Year C
John 20: 19-31
Dear Brothers and Sisters, good morning!
Today's Gospel (cf. Jn -31 20.19) tells that the Easter Day Jesus appeared to his disciples in the upper room in the evening, carrying three gifts: the peace, the joy, the Apostolic mission.
The first words He said were: "peace be with you" (v. 21). The risen one brings true peace, because through his sacrifice on the cross he has made reconciliation between God and humanity and has overcame sin and death. This is peace. His disciples had first need of this peace, because, after the capture and execution of their master, they were plunged into bewilderment and fear. Jesus came alive in their midst and, showed his wounds on his hands – Jesus wanted to keep his wounds – and in showing them his wounds on his hands, in his glorious body, he gives peace as the fruit of his victory. But that evening the apostle Thomas was not present when Jesus came. When he was informed by the other apostles of this extraordinary event, he expressed disbelief and wanted to verify for himself what they had claimed. Eight days later, the day we mark today, the apparition is repeated: Jesus comes forward to dispel the disbelief of Thomas, inviting him to touch his wounds. They are the source of peace, because they are a sign of the immense love of Jesus who defeated the forces hostile to man; sin, evil and death. He invites him to touch the wounds. It is a lesson for us, as if Jesus said to all of us: "If you're not in peace, touch my wounds".
To touch the wounds of Jesus. The wounds of Jesus are the many problems, hardships, persecutions, sicknesses that many people are suffering. You're not in peace? Go, go to visit someone who is the symbol of the wound of Jesus.
Touch the wound of Jesus. From those wounds comes divine mercy. Today is Divine Mercy Sunday. A Saint said that the body of Jesus crucified is like a lot of mercy, which passes through the wounds, comes to us all. We all need mercy, we know. Let us draw near to Jesus and touch his wounds in our brothers and sisters who suffer. Jesus ' wounds are a treasure: from there comes mercy. Let us be courageous and touch Jesus ' wounds. With these wounds He stands before the Father, as if to say, "Father, this is the price, these wounds are what I paid for my brothers and sisters". With his wounds Jesus intercedes before the Father. Gives mercy to us and we come near to Him, and He intercedes for us. Don't forget the wounds of Jesus.
The second gift that the risen Jesus brings to his disciples is joy. The Evangelist says that "the disciples rejoice when they saw the Lord" (v. 20). And there is also a verse in Luke's version, saying that they could not believe for joy. And for us, when something good happens, something amazing, beautiful. What happens to us. We almost don't believe what is happening and this is the same for the disciples. The disciples couldn't believe for their joy. This is the joy that the Lord brings. If you're sad, if you're don't have peace, see the crucified Jesus, see Jesus risen, see his wounds and take that joy.
And then, in addition to peace and joy, Jesus brings to the disciples the mission. He tells them: "as the Father has sent me, I also send you" (v. 21). The resurrection of Jesus is the beginning of a new dynamism of love, capable of transforming the world with the power of the Holy Spirit.
On this second Sunday of Easter, we are invited to approach Christ with faith, by opening our hearts to peace, joy and mission. But let us not forget the wounds of Jesus, because from there comes peace, joy and the strength for the mission. We entrust this prayer to the maternal intercession of the Virgin Mary, Queen of heaven and Earth.
Divine Mercy Sunday
2nd Sunday of Easter Year C
John 20: 19-31
Dear Brothers and Sisters, good morning!
Today's Gospel (cf. Jn -31 20.19) tells that the Easter Day Jesus appeared to his disciples in the upper room in the evening, carrying three gifts: the peace, the joy, the Apostolic mission.
The first words He said were: "peace be with you" (v. 21). The risen one brings true peace, because through his sacrifice on the cross he has made reconciliation between God and humanity and has overcame sin and death. This is peace. His disciples had first need of this peace, because, after the capture and execution of their master, they were plunged into bewilderment and fear. Jesus came alive in their midst and, showed his wounds on his hands – Jesus wanted to keep his wounds – and in showing them his wounds on his hands, in his glorious body, he gives peace as the fruit of his victory. But that evening the apostle Thomas was not present when Jesus came. When he was informed by the other apostles of this extraordinary event, he expressed disbelief and wanted to verify for himself what they had claimed. Eight days later, the day we mark today, the apparition is repeated: Jesus comes forward to dispel the disbelief of Thomas, inviting him to touch his wounds. They are the source of peace, because they are a sign of the immense love of Jesus who defeated the forces hostile to man; sin, evil and death. He invites him to touch the wounds. It is a lesson for us, as if Jesus said to all of us: "If you're not in peace, touch my wounds".
To touch the wounds of Jesus. The wounds of Jesus are the many problems, hardships, persecutions, sicknesses that many people are suffering. You're not in peace? Go, go to visit someone who is the symbol of the wound of Jesus.
Touch the wound of Jesus. From those wounds comes divine mercy. Today is Divine Mercy Sunday. A Saint said that the body of Jesus crucified is like a lot of mercy, which passes through the wounds, comes to us all. We all need mercy, we know. Let us draw near to Jesus and touch his wounds in our brothers and sisters who suffer. Jesus ' wounds are a treasure: from there comes mercy. Let us be courageous and touch Jesus ' wounds. With these wounds He stands before the Father, as if to say, "Father, this is the price, these wounds are what I paid for my brothers and sisters". With his wounds Jesus intercedes before the Father. Gives mercy to us and we come near to Him, and He intercedes for us. Don't forget the wounds of Jesus.
The second gift that the risen Jesus brings to his disciples is joy. The Evangelist says that "the disciples rejoice when they saw the Lord" (v. 20). And there is also a verse in Luke's version, saying that they could not believe for joy. And for us, when something good happens, something amazing, beautiful. What happens to us. We almost don't believe what is happening and this is the same for the disciples. The disciples couldn't believe for their joy. This is the joy that the Lord brings. If you're sad, if you're don't have peace, see the crucified Jesus, see Jesus risen, see his wounds and take that joy.
And then, in addition to peace and joy, Jesus brings to the disciples the mission. He tells them: "as the Father has sent me, I also send you" (v. 21). The resurrection of Jesus is the beginning of a new dynamism of love, capable of transforming the world with the power of the Holy Spirit.
On this second Sunday of Easter, we are invited to approach Christ with faith, by opening our hearts to peace, joy and mission. But let us not forget the wounds of Jesus, because from there comes peace, joy and the strength for the mission. We entrust this prayer to the maternal intercession of the Virgin Mary, Queen of heaven and Earth.
Pope Francis
20.04.19 St Peter's Basilica
Easter Vigil,
Luke 24: 1-12
The women bring spices to the tomb, but they fear that their journey is in vain, since a large stone bars the entrance to the sepulchre. The journey of those women is also our own journey; it resembles the journey of salvation that we have made this evening. At times, it seems that everything comes up against a stone: the beauty of creation against the tragedy of sin; liberation from slavery against infidelity to the covenant; the promises of the prophets against the listless indifference of the people. So too, in the history of the Church and in our own personal history. It seems that the steps we take never take us to the goal. We can be tempted to think that dashed hope is the bleak law of life.
Today however we see that our journey is not in vain; it does not come up against a tombstone. A single phrase astounds the woman and changes history: “Why do you seek the living among the dead?” (Lk 24:5). Why do you think that everything is hopeless, that no one can take away your own tombstones? Why do you give into resignation and failure? Easter is the feast of tombstones taken away, rocks rolled aside. God takes away even the hardest stones against which our hopes and expectations crash: death, sin, fear, worldliness. Human history does not end before a tombstone, because today it encounters the “living stone” (cf. 1 Pet 2:4), the risen Jesus. We, as Church, are built on him, and, even when we grow disheartened and tempted to judge everything in the light of our failures, he comes to make all things new, to overturn our every disappointment. Each of us is called tonight to rediscover in the Risen Christ the one who rolls back from our heart the heaviest of stones. So let us first ask: What is the stone that I need to remove, what is its name?
Often what blocks hope is the stone of discouragement. Once we start thinking that everything is going badly and that things can’t get worse, we lose heart and come to believe that death is stronger than life. We become cynical, negative and despondent. Stone upon stone, we build within ourselves a monument to our own dissatisfaction: the sepulchre of hope. Life becomes a succession of complaints and we grow sick in spirit. A kind of tomb psychology takes over: everything ends there, with no hope of emerging alive. But at that moment, we hear once more the insistent question of Easter: Why do you seek the living among the dead? The Lord is not to be found in resignation. He is risen; he is not there. Don’t seek him where you will never find him: he is not the God of the dead but of the living (cf. Mk 22:32). Do not bury hope!
There is another stone that often seals the heart shut: the stone of sin. Sin seduces; it promises things easy and quick, prosperity and success, but then leaves behind only solitude and death. Sin is looking for life among the dead, for the meaning of life in things that pass away. Why do you seek the living among the dead? Why not make up your mind to abandon that sin which, like a stone before the entrance to your heart, keeps God’s light from entering in? Why not prefer Jesus, the true light (cf. Jn1:9), to the glitter of wealth, career, pride and pleasure? Why not tell the empty things of this world that you no longer live for them, but for the Lord of life?
Let us return to the women who went to Jesus’ tomb. They halted in amazement before the stone that was taken away. Seeing the angels, they stood there, the Gospel tells us, “frightened, and bowed their faces to the ground” (Lk 24:5). They did not have the courage to look up. How often do we do the same thing? We prefer to remain huddled within our shortcomings, cowering in our fears. It is odd, but why do we do this? Not infrequently because, glum and closed up within ourselves, we feel in control, for it is easier to remain alone in the darkness of our heart than to open ourselves to the Lord. Yet only he can raise us up. A poet once wrote: “We never know how high we are. Till we are called to rise” (E. Dickinson). The Lord calls us to get up, to rise at his word, to look up and to realize that we were made for heaven, not for earth, for the heights of life and not for the depths of death: Why do you seek the living among the dead?
God asks us to view life as he views it, for in each of us he never ceases to see an irrepressible kernel of beauty. In sin, he sees sons and daughters to be restored; in death, brothers and sisters to be reborn; in desolation, hearts to be revived. Do not fear, then: the Lord loves your life, even when you are afraid to look at it and take it in hand. In Easter he shows you how much he loves that life: even to the point of living it completely, experiencing anguish, abandonment, death and hell, in order to emerge triumphant to tell you: “You are not alone; put your trust in me!”.
Jesus is a specialist at turning our deaths into life, our mourning into dancing (cf. Ps 30:11). With him, we too can experience a Pasch, that is, a Passover– from self-centredness to communion, from desolation to consolation, from fear to confidence. Let us not keep our faces bowed to the ground in fear, but raise our eyes to the risen Jesus. His gaze fills us with hope, for it tells us that we are loved unfailingly, and that however much we make a mess of things, his love remains unchanged. This is the one, non-negotiable certitude we have in life: his love does not change. Let us ask ourselves: In my life, where am I looking? Am I gazing at graveyards, or looking for the Living One?
Why do you seek the living among the dead? The women hear the words of the angels, who go on to say: “Remember what he told you while he was still in Galilee” (Lk 24:6). Those woman had lost hope, because they could not recall the words of Jesus, his call that took place in Galilee. Having lost the living memory of Jesus, they kept looking at the tomb. Faith always needs to go back to Galilee, to reawaken its first love for Jesus and his call: to remember him, to turn back to him with all our mind and all our heart. To return to a lively love of the Lord is essential. Otherwise, ours is a “museum” faith, not an Easter faith. Jesus is not a personage from the past; he is a person living today. We do not know him from history books; we encounter him in life. Today, let us remember how Jesus first called us, how he overcame our darkness, our resistance, our sins, and how he touched our hearts with his word.
The women, remembering Jesus, left the tomb. Easter teaches us that believers do not linger at graveyards, for they are called to go forth to meet the Living One. Let us ask ourselves : In my life, where am I going? Sometimes we go only in the direction of our problems, of which there are plenty, and go to the Lord only for help. But then, it is our own needs, not Jesus, to guide our steps. We keep seeking the Living One among the dead. Or again, how many times, once we have encountered the Lord, do we return to the dead, digging up regrets, reproaches, hurts and dissatisfactions, without letting the Risen One change us?
Dear brothers and sisters: let us put the Living One at the centre of our lives. Let us ask for the grace not to be carried by the current, the sea of our problems; the grace not to run aground on the shoals of sin or crash on the reefs of discouragement and fear. Let us seek him in all things and above all things. With him, we will rise again.
20.04.19 St Peter's Basilica
Easter Vigil,
Luke 24: 1-12
The women bring spices to the tomb, but they fear that their journey is in vain, since a large stone bars the entrance to the sepulchre. The journey of those women is also our own journey; it resembles the journey of salvation that we have made this evening. At times, it seems that everything comes up against a stone: the beauty of creation against the tragedy of sin; liberation from slavery against infidelity to the covenant; the promises of the prophets against the listless indifference of the people. So too, in the history of the Church and in our own personal history. It seems that the steps we take never take us to the goal. We can be tempted to think that dashed hope is the bleak law of life.
Today however we see that our journey is not in vain; it does not come up against a tombstone. A single phrase astounds the woman and changes history: “Why do you seek the living among the dead?” (Lk 24:5). Why do you think that everything is hopeless, that no one can take away your own tombstones? Why do you give into resignation and failure? Easter is the feast of tombstones taken away, rocks rolled aside. God takes away even the hardest stones against which our hopes and expectations crash: death, sin, fear, worldliness. Human history does not end before a tombstone, because today it encounters the “living stone” (cf. 1 Pet 2:4), the risen Jesus. We, as Church, are built on him, and, even when we grow disheartened and tempted to judge everything in the light of our failures, he comes to make all things new, to overturn our every disappointment. Each of us is called tonight to rediscover in the Risen Christ the one who rolls back from our heart the heaviest of stones. So let us first ask: What is the stone that I need to remove, what is its name?
Often what blocks hope is the stone of discouragement. Once we start thinking that everything is going badly and that things can’t get worse, we lose heart and come to believe that death is stronger than life. We become cynical, negative and despondent. Stone upon stone, we build within ourselves a monument to our own dissatisfaction: the sepulchre of hope. Life becomes a succession of complaints and we grow sick in spirit. A kind of tomb psychology takes over: everything ends there, with no hope of emerging alive. But at that moment, we hear once more the insistent question of Easter: Why do you seek the living among the dead? The Lord is not to be found in resignation. He is risen; he is not there. Don’t seek him where you will never find him: he is not the God of the dead but of the living (cf. Mk 22:32). Do not bury hope!
There is another stone that often seals the heart shut: the stone of sin. Sin seduces; it promises things easy and quick, prosperity and success, but then leaves behind only solitude and death. Sin is looking for life among the dead, for the meaning of life in things that pass away. Why do you seek the living among the dead? Why not make up your mind to abandon that sin which, like a stone before the entrance to your heart, keeps God’s light from entering in? Why not prefer Jesus, the true light (cf. Jn1:9), to the glitter of wealth, career, pride and pleasure? Why not tell the empty things of this world that you no longer live for them, but for the Lord of life?
Let us return to the women who went to Jesus’ tomb. They halted in amazement before the stone that was taken away. Seeing the angels, they stood there, the Gospel tells us, “frightened, and bowed their faces to the ground” (Lk 24:5). They did not have the courage to look up. How often do we do the same thing? We prefer to remain huddled within our shortcomings, cowering in our fears. It is odd, but why do we do this? Not infrequently because, glum and closed up within ourselves, we feel in control, for it is easier to remain alone in the darkness of our heart than to open ourselves to the Lord. Yet only he can raise us up. A poet once wrote: “We never know how high we are. Till we are called to rise” (E. Dickinson). The Lord calls us to get up, to rise at his word, to look up and to realize that we were made for heaven, not for earth, for the heights of life and not for the depths of death: Why do you seek the living among the dead?
God asks us to view life as he views it, for in each of us he never ceases to see an irrepressible kernel of beauty. In sin, he sees sons and daughters to be restored; in death, brothers and sisters to be reborn; in desolation, hearts to be revived. Do not fear, then: the Lord loves your life, even when you are afraid to look at it and take it in hand. In Easter he shows you how much he loves that life: even to the point of living it completely, experiencing anguish, abandonment, death and hell, in order to emerge triumphant to tell you: “You are not alone; put your trust in me!”.
Jesus is a specialist at turning our deaths into life, our mourning into dancing (cf. Ps 30:11). With him, we too can experience a Pasch, that is, a Passover– from self-centredness to communion, from desolation to consolation, from fear to confidence. Let us not keep our faces bowed to the ground in fear, but raise our eyes to the risen Jesus. His gaze fills us with hope, for it tells us that we are loved unfailingly, and that however much we make a mess of things, his love remains unchanged. This is the one, non-negotiable certitude we have in life: his love does not change. Let us ask ourselves: In my life, where am I looking? Am I gazing at graveyards, or looking for the Living One?
Why do you seek the living among the dead? The women hear the words of the angels, who go on to say: “Remember what he told you while he was still in Galilee” (Lk 24:6). Those woman had lost hope, because they could not recall the words of Jesus, his call that took place in Galilee. Having lost the living memory of Jesus, they kept looking at the tomb. Faith always needs to go back to Galilee, to reawaken its first love for Jesus and his call: to remember him, to turn back to him with all our mind and all our heart. To return to a lively love of the Lord is essential. Otherwise, ours is a “museum” faith, not an Easter faith. Jesus is not a personage from the past; he is a person living today. We do not know him from history books; we encounter him in life. Today, let us remember how Jesus first called us, how he overcame our darkness, our resistance, our sins, and how he touched our hearts with his word.
The women, remembering Jesus, left the tomb. Easter teaches us that believers do not linger at graveyards, for they are called to go forth to meet the Living One. Let us ask ourselves : In my life, where am I going? Sometimes we go only in the direction of our problems, of which there are plenty, and go to the Lord only for help. But then, it is our own needs, not Jesus, to guide our steps. We keep seeking the Living One among the dead. Or again, how many times, once we have encountered the Lord, do we return to the dead, digging up regrets, reproaches, hurts and dissatisfactions, without letting the Risen One change us?
Dear brothers and sisters: let us put the Living One at the centre of our lives. Let us ask for the grace not to be carried by the current, the sea of our problems; the grace not to run aground on the shoals of sin or crash on the reefs of discouragement and fear. Let us seek him in all things and above all things. With him, we will rise again.
MASS OF THE LORD'S SUPPER
HOMILY OF HIS HOLINESS POPE FRANCIS
St Peter's Basilica
Holy Thursday, 9 April 2020
Eucharist, service, anointing.
This is what we experience in today’s celebration: the Lord who wants to remain with us in the Eucharist. And we become the Lord’s tabernacles, carrying the Lord with us; to the point that he himself tells us: if we do not eat his body and drink his blood, we will not enter the kingdom of heaven. This is a mystery, bread and wine, the Lord with us, within us, inside us.
Service. This gesture is the condition to enter the kingdom of heaven. Yes, to serve... everyone. But the Lord, in the words he exchanged with Peter (cf. Jn 13:6-9), makes him realize that to enter the kingdom of heaven we must let the Lord serve us, that the servant of God be our servant. And this is hard to understand. If I do not let the Lord be my servant, do not let the Lord wash me, help me grow, forgive me, then I will not enter the kingdom of heaven.
And the priesthood too. Today I would like to be close to priests, to all priests, from the most recently ordained right up to the Pope. We are all priests. The bishops too, all of us... we are anointed, anointed by the Lord; anointed to confect the Eucharist, anointed to serve.
There is no Chrism Mass today – I hope we can have it before Pentecost, otherwise it will have to be postponed to next year – but I cannot let tonight’s Mass pass by without remembering priests. Priests who offer their lives for the Lord, priests who are servants. In these days many of them have died, more than sixty here in Italy, while tending to the sick in hospital, together with doctors and nurses... They are “saints next door”, priests who have given their lives in serving.
I think too of those who are far away. Today I received a letter from a priest, a chaplain in a prison far away, who told me how he was spending this Holy Week with the prisoners. A Franciscan priest. Priests who travel far to bring the Gospel and who die far away. A bishop told me once that the first thing he did on arriving in these mission posts was to go to the cemetery, to the graves of priests who gave their lives there, young priests who died from local diseases because they were not prepared, they didn’t have the antibodies; and no one knew their names: anonymous priests. Then there are the parish priests in the countryside, pastors of four, five, seven little villages in the mountains, who go from one to the other, who know the people. One of them once told me that he knew the name of every person in his villages. I asked him, “Really?” And he told me “I even know the dogs’ names!”. They know everyone. Priestly closeness. Good, good priests.
Today I carry you in my heart and I carry you to the altar. Also priests who are slandered. This happens often today; they cannot walk about freely because people say bad things about them, referring to the scandal from discovering priests who have done bad things. Some of them have told me that they cannot go out wearing clerics because people insult them. Yet they carry on. Priests who are sinners, together with bishops and the Pope who is also a sinner, must not forget to ask forgiveness and learn how to forgive because they know that they need to ask forgiveness and to forgive. We are all sinners. Priests who suffer from crises, who do not know what to do, who live in darkness...
Today you are all with me, brother priests, at the altar, you who are consecrated. I say to you just one thing: do not be stubborn like Peter. Let your feet be washed. The Lord is your servant, he is close to you, and he gives you strength to wash the feet of others.
In this way, conscious of the need to be washed clean, you will be great dispensers of forgiveness. Forgive! Have a big heart that is generous in forgiving. This is the measure by which we will be judged. As you have forgiven, so you will be forgiven, in the same measure. Do not be afraid to forgive. Sometimes we have doubts; look to Christ [he looks to the Crucifix]. There, there is forgiveness for all. Be courageous, also in taking risks, in forgiving, in order to bring consolation. And if you cannot give sacramental pardon at this moment, then at least give the consolation of a brother to those you accompany, leaving the door open for people to return.
I thank God for the grace of the priesthood, we all give thanks. I thank God for you, priests. Jesus loves you! He asks only that you let him wash your feet.
HOMILY OF HIS HOLINESS POPE FRANCIS
St Peter's Basilica
Holy Thursday, 9 April 2020
Eucharist, service, anointing.
This is what we experience in today’s celebration: the Lord who wants to remain with us in the Eucharist. And we become the Lord’s tabernacles, carrying the Lord with us; to the point that he himself tells us: if we do not eat his body and drink his blood, we will not enter the kingdom of heaven. This is a mystery, bread and wine, the Lord with us, within us, inside us.
Service. This gesture is the condition to enter the kingdom of heaven. Yes, to serve... everyone. But the Lord, in the words he exchanged with Peter (cf. Jn 13:6-9), makes him realize that to enter the kingdom of heaven we must let the Lord serve us, that the servant of God be our servant. And this is hard to understand. If I do not let the Lord be my servant, do not let the Lord wash me, help me grow, forgive me, then I will not enter the kingdom of heaven.
And the priesthood too. Today I would like to be close to priests, to all priests, from the most recently ordained right up to the Pope. We are all priests. The bishops too, all of us... we are anointed, anointed by the Lord; anointed to confect the Eucharist, anointed to serve.
There is no Chrism Mass today – I hope we can have it before Pentecost, otherwise it will have to be postponed to next year – but I cannot let tonight’s Mass pass by without remembering priests. Priests who offer their lives for the Lord, priests who are servants. In these days many of them have died, more than sixty here in Italy, while tending to the sick in hospital, together with doctors and nurses... They are “saints next door”, priests who have given their lives in serving.
I think too of those who are far away. Today I received a letter from a priest, a chaplain in a prison far away, who told me how he was spending this Holy Week with the prisoners. A Franciscan priest. Priests who travel far to bring the Gospel and who die far away. A bishop told me once that the first thing he did on arriving in these mission posts was to go to the cemetery, to the graves of priests who gave their lives there, young priests who died from local diseases because they were not prepared, they didn’t have the antibodies; and no one knew their names: anonymous priests. Then there are the parish priests in the countryside, pastors of four, five, seven little villages in the mountains, who go from one to the other, who know the people. One of them once told me that he knew the name of every person in his villages. I asked him, “Really?” And he told me “I even know the dogs’ names!”. They know everyone. Priestly closeness. Good, good priests.
Today I carry you in my heart and I carry you to the altar. Also priests who are slandered. This happens often today; they cannot walk about freely because people say bad things about them, referring to the scandal from discovering priests who have done bad things. Some of them have told me that they cannot go out wearing clerics because people insult them. Yet they carry on. Priests who are sinners, together with bishops and the Pope who is also a sinner, must not forget to ask forgiveness and learn how to forgive because they know that they need to ask forgiveness and to forgive. We are all sinners. Priests who suffer from crises, who do not know what to do, who live in darkness...
Today you are all with me, brother priests, at the altar, you who are consecrated. I say to you just one thing: do not be stubborn like Peter. Let your feet be washed. The Lord is your servant, he is close to you, and he gives you strength to wash the feet of others.
In this way, conscious of the need to be washed clean, you will be great dispensers of forgiveness. Forgive! Have a big heart that is generous in forgiving. This is the measure by which we will be judged. As you have forgiven, so you will be forgiven, in the same measure. Do not be afraid to forgive. Sometimes we have doubts; look to Christ [he looks to the Crucifix]. There, there is forgiveness for all. Be courageous, also in taking risks, in forgiving, in order to bring consolation. And if you cannot give sacramental pardon at this moment, then at least give the consolation of a brother to those you accompany, leaving the door open for people to return.
I thank God for the grace of the priesthood, we all give thanks. I thank God for you, priests. Jesus loves you! He asks only that you let him wash your feet.
CELEBRATION OF PALM SUNDAY OF THE PASSION OF OUR LORD
Saint Peter's Square
XXVIII World Youth Day
Sunday, 24 March 2013
1. Jesus enters Jerusalem. The crowd of disciples accompanies him in festive mood, their garments are stretched out before him, there is talk of the miracles he has accomplished, and loud praises are heard: “Blessed is the King who comes in the name of the Lord. Peace in heaven and glory in the highest!” (Lk 19:38).
Crowds, celebrating, praise, blessing, peace: joy fills the air. Jesus has awakened great hopes, especially in the hearts of the simple, the humble, the poor, the forgotten, those who do not matter in the eyes of the world. He understands human sufferings, he has shown the face of God’s mercy, and he has bent down to heal body and soul.
This is Jesus. This is his heart which looks to all of us, to our sicknesses, to our sins. The love of Jesus is great. And thus he enters Jerusalem, with this love, and looks at us. It is a beautiful scene, full of light - the light of the love of Jesus, the love of his heart - of joy, of celebration.
At the beginning of Mass, we too repeated it. We waved our palms, our olive branches. We too welcomed Jesus; we too expressed our joy at accompanying him, at knowing him to be close, present in us and among us as a friend, a brother, and also as a King: that is, a shining beacon for our lives. Jesus is God, but he lowered himself to walk with us. He is our friend, our brother. He illumines our path here. And in this way we have welcomed him today. And here the first word that I wish to say to you: joy! Do not be men and women of sadness: a Christian can never be sad!
Never give way to discouragement! Ours is not a joy born of having many possessions, but from having encountered a Person: Jesus, in our midst; it is born from knowing that with him we are never alone, even at difficult moments, even when our life’s journey comes up against problems and obstacles that seem insurmountable, and there are so many of them! And in this moment the enemy, the devil, comes, often disguised as an angel, and slyly speaks his word to us. Do not listen to him! Let us follow Jesus! We accompany, we follow Jesus, but above all we know that he accompanies us and carries us on his shoulders. This is our joy, this is the hope that we must bring to this world.
Please do not let yourselves be robbed of hope! Do not let hope be stolen! The hope that Jesus gives us.
2. The second word. Why does Jesus enter Jerusalem? Or better: how does Jesus enter Jerusalem? The crowds acclaim him as King. And he does not deny it, he does not tell them to be silent (cf. Lk 19:39-40). But what kind of a King is Jesus? Let us take a look at him: he is riding on a donkey, he is not accompanied by a court, he is not surrounded by an army as a symbol of power. He is received by humble people, simple folk who have the sense to see something more in Jesus; they have that sense of the faith which says: here is the Saviour. Jesus does not enter the Holy City to receive the honours reserved to earthly kings, to the powerful, to rulers; he enters to be scourged, insulted and abused, as Isaiah foretold in the First Reading (cf. Is 50:6). He enters to receive a crown of thorns, a staff, a purple robe: his kingship becomes an object of derision. He enters to climb Calvary, carrying his burden of wood. And this brings us to the second word: Cross. Jesus enters Jerusalem in order to die on the Cross. And it is precisely here that his kingship shines forth in godly fashion: his royal throne is the wood of the Cross! It reminds me of what Benedict XVI said to the Cardinals: you are princes, but of a king crucified. That is the throne of Jesus.
Jesus takes it upon himself… Why the Cross? Because Jesus takes upon himself the evil, the filth, the sin of the world, including the sin of all of us, and he cleanses it, he cleanses it with his blood, with the mercy and the love of God. Let us look around: how many wounds are inflicted upon humanity by evil! Wars, violence, economic conflicts that hit the weakest, greed for money that you can’t take with you and have to leave. When we were small, our grandmother used to say: a shroud has no pocket. Love of power, corruption, divisions, crimes against human life and against creation! And – as each one of us knows and is aware - our personal sins: our failures in love and respect towards God, towards our neighbour and towards the whole of creation. Jesus on the Cross feels the whole weight of the evil, and with the force of God’s love he conquers it, he defeats it with his resurrection. This is the good that Jesus does for us on the throne of the Cross. Christ’s Cross embraced with love never leads to sadness, but to joy, to the joy of having been saved and of doing a little of what he did on the day of his death.
3. Today in this Square, there are many young people: for twenty-eight years Palm Sunday has been World Youth Day! This is our third word: youth! Dear young people, I saw you in the procession as you were coming in; I think of you celebrating around Jesus, waving your olive branches. I think of you crying out his name and expressing your joy at being with him! You have an important part in the celebration of faith! You bring us the joy of faith and you tell us that we must live the faith with a young heart, always: a young heart, even at the age of seventy or eighty. Dear young people! With Christ, the heart never grows old! Yet all of us, all of you know very well that the King whom we follow and who accompanies us is very special: he is a King who loves even to the Cross and who teaches us to serve and to love. And you are not ashamed of his Cross! On the contrary, you embrace it, because you have understood that it is in giving ourselves, in giving ourselves, in emerging from ourselves that we have true joy and that, with his love, God conquered evil. You carry the pilgrim Cross through all the Continents, along the highways of the world!
You carry it in response to Jesus’ call: “Go, make disciples of all nations” (Mt 28:19), which is the theme of World Youth Day this year. You carry it so as to tell everyone that on the Cross Jesus knocked down the wall of enmity that divides people and nations, and he brought reconciliation and peace. Dear friends, I too am setting out on a journey with you, starting today, in the footsteps of Blessed John Paul II and Benedict XVI. We are already close to the next stage of this great pilgrimage of the Cross. I look forward joyfully to next July in Rio de Janeiro! I will see you in that great city in Brazil! Prepare well – prepare spiritually above all – in your communities, so that our gathering in Rio may be a sign of faith for the whole world. Young people must say to the world: to follow Christ is good; to go with Christ is good; the message of Christ is good; emerging from ourselves, to the ends of the earth and of existence, to take Jesus there, is good! Three points, then: joy, Cross, young people.
Let us ask the intercession of the Virgin Mary. She teaches us the joy of meeting Christ, the love with which we must look to the foot of the Cross, the enthusiasm of the young heart with which we must follow him during this Holy Week and throughout our lives. May it be so.
Saint Peter's Square
XXVIII World Youth Day
Sunday, 24 March 2013
1. Jesus enters Jerusalem. The crowd of disciples accompanies him in festive mood, their garments are stretched out before him, there is talk of the miracles he has accomplished, and loud praises are heard: “Blessed is the King who comes in the name of the Lord. Peace in heaven and glory in the highest!” (Lk 19:38).
Crowds, celebrating, praise, blessing, peace: joy fills the air. Jesus has awakened great hopes, especially in the hearts of the simple, the humble, the poor, the forgotten, those who do not matter in the eyes of the world. He understands human sufferings, he has shown the face of God’s mercy, and he has bent down to heal body and soul.
This is Jesus. This is his heart which looks to all of us, to our sicknesses, to our sins. The love of Jesus is great. And thus he enters Jerusalem, with this love, and looks at us. It is a beautiful scene, full of light - the light of the love of Jesus, the love of his heart - of joy, of celebration.
At the beginning of Mass, we too repeated it. We waved our palms, our olive branches. We too welcomed Jesus; we too expressed our joy at accompanying him, at knowing him to be close, present in us and among us as a friend, a brother, and also as a King: that is, a shining beacon for our lives. Jesus is God, but he lowered himself to walk with us. He is our friend, our brother. He illumines our path here. And in this way we have welcomed him today. And here the first word that I wish to say to you: joy! Do not be men and women of sadness: a Christian can never be sad!
Never give way to discouragement! Ours is not a joy born of having many possessions, but from having encountered a Person: Jesus, in our midst; it is born from knowing that with him we are never alone, even at difficult moments, even when our life’s journey comes up against problems and obstacles that seem insurmountable, and there are so many of them! And in this moment the enemy, the devil, comes, often disguised as an angel, and slyly speaks his word to us. Do not listen to him! Let us follow Jesus! We accompany, we follow Jesus, but above all we know that he accompanies us and carries us on his shoulders. This is our joy, this is the hope that we must bring to this world.
Please do not let yourselves be robbed of hope! Do not let hope be stolen! The hope that Jesus gives us.
2. The second word. Why does Jesus enter Jerusalem? Or better: how does Jesus enter Jerusalem? The crowds acclaim him as King. And he does not deny it, he does not tell them to be silent (cf. Lk 19:39-40). But what kind of a King is Jesus? Let us take a look at him: he is riding on a donkey, he is not accompanied by a court, he is not surrounded by an army as a symbol of power. He is received by humble people, simple folk who have the sense to see something more in Jesus; they have that sense of the faith which says: here is the Saviour. Jesus does not enter the Holy City to receive the honours reserved to earthly kings, to the powerful, to rulers; he enters to be scourged, insulted and abused, as Isaiah foretold in the First Reading (cf. Is 50:6). He enters to receive a crown of thorns, a staff, a purple robe: his kingship becomes an object of derision. He enters to climb Calvary, carrying his burden of wood. And this brings us to the second word: Cross. Jesus enters Jerusalem in order to die on the Cross. And it is precisely here that his kingship shines forth in godly fashion: his royal throne is the wood of the Cross! It reminds me of what Benedict XVI said to the Cardinals: you are princes, but of a king crucified. That is the throne of Jesus.
Jesus takes it upon himself… Why the Cross? Because Jesus takes upon himself the evil, the filth, the sin of the world, including the sin of all of us, and he cleanses it, he cleanses it with his blood, with the mercy and the love of God. Let us look around: how many wounds are inflicted upon humanity by evil! Wars, violence, economic conflicts that hit the weakest, greed for money that you can’t take with you and have to leave. When we were small, our grandmother used to say: a shroud has no pocket. Love of power, corruption, divisions, crimes against human life and against creation! And – as each one of us knows and is aware - our personal sins: our failures in love and respect towards God, towards our neighbour and towards the whole of creation. Jesus on the Cross feels the whole weight of the evil, and with the force of God’s love he conquers it, he defeats it with his resurrection. This is the good that Jesus does for us on the throne of the Cross. Christ’s Cross embraced with love never leads to sadness, but to joy, to the joy of having been saved and of doing a little of what he did on the day of his death.
3. Today in this Square, there are many young people: for twenty-eight years Palm Sunday has been World Youth Day! This is our third word: youth! Dear young people, I saw you in the procession as you were coming in; I think of you celebrating around Jesus, waving your olive branches. I think of you crying out his name and expressing your joy at being with him! You have an important part in the celebration of faith! You bring us the joy of faith and you tell us that we must live the faith with a young heart, always: a young heart, even at the age of seventy or eighty. Dear young people! With Christ, the heart never grows old! Yet all of us, all of you know very well that the King whom we follow and who accompanies us is very special: he is a King who loves even to the Cross and who teaches us to serve and to love. And you are not ashamed of his Cross! On the contrary, you embrace it, because you have understood that it is in giving ourselves, in giving ourselves, in emerging from ourselves that we have true joy and that, with his love, God conquered evil. You carry the pilgrim Cross through all the Continents, along the highways of the world!
You carry it in response to Jesus’ call: “Go, make disciples of all nations” (Mt 28:19), which is the theme of World Youth Day this year. You carry it so as to tell everyone that on the Cross Jesus knocked down the wall of enmity that divides people and nations, and he brought reconciliation and peace. Dear friends, I too am setting out on a journey with you, starting today, in the footsteps of Blessed John Paul II and Benedict XVI. We are already close to the next stage of this great pilgrimage of the Cross. I look forward joyfully to next July in Rio de Janeiro! I will see you in that great city in Brazil! Prepare well – prepare spiritually above all – in your communities, so that our gathering in Rio may be a sign of faith for the whole world. Young people must say to the world: to follow Christ is good; to go with Christ is good; the message of Christ is good; emerging from ourselves, to the ends of the earth and of existence, to take Jesus there, is good! Three points, then: joy, Cross, young people.
Let us ask the intercession of the Virgin Mary. She teaches us the joy of meeting Christ, the love with which we must look to the foot of the Cross, the enthusiasm of the young heart with which we must follow him during this Holy Week and throughout our lives. May it be so.
Saint Peter's Square
Sunday, 7 April 2019
5th Sunday of Lent
Year C
Dear Brothers and Sisters, Good morning!
On this Fifth Sunday of Lent, the liturgy presents us the episode of the adulterous woman (cf. Jn 8:1-11). In it, there are two contrasting attitudes: that of the scribes and the Pharisees on the one hand, and that of Jesus on the other. The former want to condemn the woman because they feel they are the guardians of the Law and of its faithful implementation. Jesus, on the other hand, wants to save her because he personifies God’s mercy which redeems by forgiving and renews by reconciling.
Let us thus look at the event. While Jesus is teaching in the Temple, the scribes and the Pharisees bring him a woman who has been caught in adultery. They place her in the middle and ask Jesus if they should stone her as the Law of Moses prescribes. The Evangelist explains that they asked the question in order “to test him, that they might have some charge to bring against him” (v. 6). One might think that this was their purpose: behold the iniquity of these people — a ‘no’ to the stoning would have been a pretext to accuse Jesus of disobeying the Law; a ‘yes’ instead, to report him to the Roman Authority which had reserved such sentences to itself and did not permit lynching by the people. And Jesus must respond.
Jesus’ interrogators are confined to narrow legalism and want to oblige the Son of God to conform to their perspective of judgment and condemnation. However, he did not come into the world to judge and condemn, but rather to save and offer people a new life. And how does Jesus react to this test? First of all, he remains silent for some time and then he bends down to write on the ground with his finger, almost as if to remind them that the only Legislator and Judge is God who had inscribed the Law on stone. And then he says: “Let him who is without sin among you be the first to throw a stone at her” (v. 7). In this way, Jesus appeals to the conscience of those men: they felt they were the ‘champions of justice’, but he reminds them of their own condition as sinners, due to which they cannot claim the right to life or death over one of their fellow human beings. At that point, one after the other, beginning with the eldest — that is, those who were more fully aware of their own failings — they all went away, and desisted from stoning the woman. This episode also invites each of us to be aware that we are sinners, and to let fall from our hands the stones of denigration, of condemnation, of gossip, which at times we would like to cast at others. When we speak ill of others, we are throwing stones, we are like these people.
And in the end only Jesus and the woman are left there in the middle: “misery with mercy”, as Saint Augustine says (In Joh 33:5). Jesus is the only one without fault, the only one who could throw a stone at her, but he does not do so, because God “does not want the death of the wicked but that the wicked convert and live” (cf. Ez 33:11). And Jesus sends the woman on her way with these wonderful words: “Go and do not sin again” (Jn 8:11). And thus Jesus opens a new path to her, created by mercy, a path that requires her commitment not to sin again. It is an invitation that applies to each one of us. When Jesus forgives us, he always opens a new path on which to go forward. In this Lenten Season, we are called to recognize ourselves as sinners and to ask God for forgiveness. And, in its turn, while forgiveness reconciles us and gives us peace, it lets us start again, renewed. Every true conversion is oriented toward a new future, a new life, a beautiful life, a life free from sin, a generous life. Let us not be afraid to ask Jesus for forgiveness because he opens the door to this new life for us. May the Virgin Mary help us to bear witness to all of the merciful love of God, who through Jesus, forgives us and renders our lives new, by always offering us new possibilities.
Sunday, 7 April 2019
5th Sunday of Lent
Year C
Dear Brothers and Sisters, Good morning!
On this Fifth Sunday of Lent, the liturgy presents us the episode of the adulterous woman (cf. Jn 8:1-11). In it, there are two contrasting attitudes: that of the scribes and the Pharisees on the one hand, and that of Jesus on the other. The former want to condemn the woman because they feel they are the guardians of the Law and of its faithful implementation. Jesus, on the other hand, wants to save her because he personifies God’s mercy which redeems by forgiving and renews by reconciling.
Let us thus look at the event. While Jesus is teaching in the Temple, the scribes and the Pharisees bring him a woman who has been caught in adultery. They place her in the middle and ask Jesus if they should stone her as the Law of Moses prescribes. The Evangelist explains that they asked the question in order “to test him, that they might have some charge to bring against him” (v. 6). One might think that this was their purpose: behold the iniquity of these people — a ‘no’ to the stoning would have been a pretext to accuse Jesus of disobeying the Law; a ‘yes’ instead, to report him to the Roman Authority which had reserved such sentences to itself and did not permit lynching by the people. And Jesus must respond.
Jesus’ interrogators are confined to narrow legalism and want to oblige the Son of God to conform to their perspective of judgment and condemnation. However, he did not come into the world to judge and condemn, but rather to save and offer people a new life. And how does Jesus react to this test? First of all, he remains silent for some time and then he bends down to write on the ground with his finger, almost as if to remind them that the only Legislator and Judge is God who had inscribed the Law on stone. And then he says: “Let him who is without sin among you be the first to throw a stone at her” (v. 7). In this way, Jesus appeals to the conscience of those men: they felt they were the ‘champions of justice’, but he reminds them of their own condition as sinners, due to which they cannot claim the right to life or death over one of their fellow human beings. At that point, one after the other, beginning with the eldest — that is, those who were more fully aware of their own failings — they all went away, and desisted from stoning the woman. This episode also invites each of us to be aware that we are sinners, and to let fall from our hands the stones of denigration, of condemnation, of gossip, which at times we would like to cast at others. When we speak ill of others, we are throwing stones, we are like these people.
And in the end only Jesus and the woman are left there in the middle: “misery with mercy”, as Saint Augustine says (In Joh 33:5). Jesus is the only one without fault, the only one who could throw a stone at her, but he does not do so, because God “does not want the death of the wicked but that the wicked convert and live” (cf. Ez 33:11). And Jesus sends the woman on her way with these wonderful words: “Go and do not sin again” (Jn 8:11). And thus Jesus opens a new path to her, created by mercy, a path that requires her commitment not to sin again. It is an invitation that applies to each one of us. When Jesus forgives us, he always opens a new path on which to go forward. In this Lenten Season, we are called to recognize ourselves as sinners and to ask God for forgiveness. And, in its turn, while forgiveness reconciles us and gives us peace, it lets us start again, renewed. Every true conversion is oriented toward a new future, a new life, a beautiful life, a life free from sin, a generous life. Let us not be afraid to ask Jesus for forgiveness because he opens the door to this new life for us. May the Virgin Mary help us to bear witness to all of the merciful love of God, who through Jesus, forgives us and renders our lives new, by always offering us new possibilities.
Archbishop Smith: Let God help us to remove our own obstacles
In Lent we focus on the conversion we need in our personal lives. This happens through the changes of mind and heart needed to live in conformity with Christ.
Read the Archbishop's homily
In Lent we focus on the conversion we need in our personal lives. This happens through the changes of mind and heart needed to live in conformity with Christ.
Read the Archbishop's homily
4th Sunday of Lent (Laetare), 31 March 2019
“While he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him” (Lk 15:20).
Here the Gospel takes us to the heart of the parable, showing the father’s response at seeing the return of his son. Deeply moved, he runs out to meet him before he can even reach home. A son long awaited. A father rejoicing to see him return.
That was not the only time the father ran. His joy would not be complete without the presence of his other son. He then sets out to find him and invites him to join in the festivities (cf. v. 28). But the older son appeared upset by the homecoming celebration. He found his father’s joy hard to take; he did not acknowledge the return of his brother: “that son of yours”, he calls him (v. 30). For him, his brother was still lost, because he had already lost him in his heart.
By his unwillingness to take part in the celebration, the older son fails not only to recognize his brother, but his father as well. He would rather be an orphan than a brother. He prefers isolation to encounter, bitterness to rejoicing. Not only is he unable to understand or forgive his brother, he cannot accept a father capable of forgiving, willing to wait patiently, to trust and to keep looking, lest anyone be left out. In a word, a father capable of compassion.
At the threshold of that home, something of the mystery of our humanity appears. On the one hand, celebration for the son who was lost and is found; on the other, a feeling of betrayal and indignation at the celebrations marking his return. On the one hand, the welcome given to the son who had experienced misery and pain, even to the point of yearning to eat the husks thrown to the swine; on the other, irritation and anger at the embrace given to one who had proved himself so unworthy.
What we see here yet again is the tension we experience in our societies and in our communities, and even in our own hearts. A tension deep within us ever since the time of Cain and Abel. We are called to confront it and see it for what it is. For we too ask: “Who has the right to stay among us, to take a place at our tables and in our meetings, in our activities and concerns, in our squares and our cities?” The murderous question seems constantly to return: “Am I my brother’s keeper?” (cf. Gen 4:9).
At the threshold of that home, we can see our own divisions and strife, the aggressiveness and conflicts that always lurk at the door of our high ideals, our efforts to build a society of fraternity, where each person can experience even now the dignity of being a son or daughter.
Yet at the threshold of that home, we will also see in all its radiant clarity, with no ifs and buts, the father’s desire that all his sons and daughters should share in his joy. That no one should have to live in inhuman conditions, as his younger son did, or as orphaned, aloof and bitter like the older son. His heart wants all men and women to be saved and to come to the knowledge of the truth (1 Tim 2:4).
It is true that many situations can foment division and strife, while others can bring us to confrontation and antagonism. It cannot be denied. Often we are tempted to believe that hatred and revenge are legitimate ways of ensuring quick and effective justice. Yet experience tells us that hatred, division and revenge succeed only in killing our peoples’ soul, poisoning our children’s hopes, and destroying and sweeping away everything we cherish.
Jesus invites us, then, to stop and contemplate the heart of our Father. Only from that perspective can we acknowledge once more that we are brothers and sisters. Only against that vast horizon can we transcend our shortsighted and divisive ways of thinking, and see things in a way that does not downplay our differences in the name of a forced unity or a quiet marginalization. Only if we can raise our eyes to heaven each day and say “Our Father”, will we be able to be part of a process that can make us see things clearly and risk living no longer as enemies but as brothers and sisters.
“All that is mine is yours” (Lk 15:31), says the father to his older son. He is not speaking so much about material wealth, as about sharing in his own love and own compassion. This is the greatest legacy and wealth of a Christian. Instead of measuring ourselves or classifying ourselves according to different moral, social, ethnic or religious criteria, we should be able to recognize that another criterion exists, one that no one can take away or destroy because it is pure gift. It is the realization that we are beloved sons and daughters, whom the Father awaits and celebrates.
“All that is mine is yours”, says the Father, including my capacity for compassion. Let us not fall into the temptation of reducing the fact that we are his children to a question of rules and regulations, duties and observances. Our identity and our mission will not arise from forms of voluntarism, legalism, relativism or fundamentalism, but rather from being believers who daily beg with humility and perseverance: “May your Kingdom come!”
The Gospel parable leaves us with an open ending. We see the father asking the older son to come in and share in the celebration of mercy. The Gospel writer says nothing about what the son decided. Did he join the party? We can imagine that this open ending is meant to be written by each individual and every community. We can complete it by the way we live, the way we regard others, and how we treat our neighbour. The Christian knows that in the Father’s house there are many rooms: the only ones who remain outside are those who choose not to share in his joy.
“While he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him” (Lk 15:20).
Here the Gospel takes us to the heart of the parable, showing the father’s response at seeing the return of his son. Deeply moved, he runs out to meet him before he can even reach home. A son long awaited. A father rejoicing to see him return.
That was not the only time the father ran. His joy would not be complete without the presence of his other son. He then sets out to find him and invites him to join in the festivities (cf. v. 28). But the older son appeared upset by the homecoming celebration. He found his father’s joy hard to take; he did not acknowledge the return of his brother: “that son of yours”, he calls him (v. 30). For him, his brother was still lost, because he had already lost him in his heart.
By his unwillingness to take part in the celebration, the older son fails not only to recognize his brother, but his father as well. He would rather be an orphan than a brother. He prefers isolation to encounter, bitterness to rejoicing. Not only is he unable to understand or forgive his brother, he cannot accept a father capable of forgiving, willing to wait patiently, to trust and to keep looking, lest anyone be left out. In a word, a father capable of compassion.
At the threshold of that home, something of the mystery of our humanity appears. On the one hand, celebration for the son who was lost and is found; on the other, a feeling of betrayal and indignation at the celebrations marking his return. On the one hand, the welcome given to the son who had experienced misery and pain, even to the point of yearning to eat the husks thrown to the swine; on the other, irritation and anger at the embrace given to one who had proved himself so unworthy.
What we see here yet again is the tension we experience in our societies and in our communities, and even in our own hearts. A tension deep within us ever since the time of Cain and Abel. We are called to confront it and see it for what it is. For we too ask: “Who has the right to stay among us, to take a place at our tables and in our meetings, in our activities and concerns, in our squares and our cities?” The murderous question seems constantly to return: “Am I my brother’s keeper?” (cf. Gen 4:9).
At the threshold of that home, we can see our own divisions and strife, the aggressiveness and conflicts that always lurk at the door of our high ideals, our efforts to build a society of fraternity, where each person can experience even now the dignity of being a son or daughter.
Yet at the threshold of that home, we will also see in all its radiant clarity, with no ifs and buts, the father’s desire that all his sons and daughters should share in his joy. That no one should have to live in inhuman conditions, as his younger son did, or as orphaned, aloof and bitter like the older son. His heart wants all men and women to be saved and to come to the knowledge of the truth (1 Tim 2:4).
It is true that many situations can foment division and strife, while others can bring us to confrontation and antagonism. It cannot be denied. Often we are tempted to believe that hatred and revenge are legitimate ways of ensuring quick and effective justice. Yet experience tells us that hatred, division and revenge succeed only in killing our peoples’ soul, poisoning our children’s hopes, and destroying and sweeping away everything we cherish.
Jesus invites us, then, to stop and contemplate the heart of our Father. Only from that perspective can we acknowledge once more that we are brothers and sisters. Only against that vast horizon can we transcend our shortsighted and divisive ways of thinking, and see things in a way that does not downplay our differences in the name of a forced unity or a quiet marginalization. Only if we can raise our eyes to heaven each day and say “Our Father”, will we be able to be part of a process that can make us see things clearly and risk living no longer as enemies but as brothers and sisters.
“All that is mine is yours” (Lk 15:31), says the father to his older son. He is not speaking so much about material wealth, as about sharing in his own love and own compassion. This is the greatest legacy and wealth of a Christian. Instead of measuring ourselves or classifying ourselves according to different moral, social, ethnic or religious criteria, we should be able to recognize that another criterion exists, one that no one can take away or destroy because it is pure gift. It is the realization that we are beloved sons and daughters, whom the Father awaits and celebrates.
“All that is mine is yours”, says the Father, including my capacity for compassion. Let us not fall into the temptation of reducing the fact that we are his children to a question of rules and regulations, duties and observances. Our identity and our mission will not arise from forms of voluntarism, legalism, relativism or fundamentalism, but rather from being believers who daily beg with humility and perseverance: “May your Kingdom come!”
The Gospel parable leaves us with an open ending. We see the father asking the older son to come in and share in the celebration of mercy. The Gospel writer says nothing about what the son decided. Did he join the party? We can imagine that this open ending is meant to be written by each individual and every community. We can complete it by the way we live, the way we regard others, and how we treat our neighbour. The Christian knows that in the Father’s house there are many rooms: the only ones who remain outside are those who choose not to share in his joy.
|
Archbishop Smith: Stay awake to the revelation of Christ's presence
We have lost an hour of sleep by the advance of the clock. We lose much more when we yield to the advance of fear. Read the Archbishop's homily |
|
Saint Peter's Square
3rd Sunday of Lent
Luke 13: 1-9
Dear Brothers and Sisters, Good morning,
The Gospel for this third Sunday of Lent (cf. Lk 13: 1-9) speaks to us about God’s mercy and of our conversion. Jesus recounts the parable of the barren fig tree. A man has planted a fig tree in his vineyard, and with great confidence, each summer, he goes in search of its fruits, but he finds none because that tree is barren. Spurred by this disappointment which has recurred for at least three years, the man considers cutting down the fig tree in order to plant another. So he calls the field hand who is in the vineyard and tells him of his disappointment, ordering him to cut down the tree so as not to use up the ground needlessly. But the vinedresser asks the master to be patient and asks him for one more year during which the vinedresser himself would take special and delicate care of the fig tree, so as to stimulate its productivity. This is the parable. What does this parable symbolize? What do the characters in this parable symbolize?
The master represents God the Father and the vinedresser is the image of Jesus, while the fig tree is the symbol of an indifferent and insensitive humanity. Jesus intercedes with the Father in favour of humanity — and he always does so — and implores him to wait and to give it more time so that it may bring forth the fruits of love and justice. The fig tree that the master in the parable wants to uproot represents a sterile existence that is incapable of giving, incapable of doing good. It is the symbol of one who lives for himself, sated and calm, enjoying his own comforts, incapable of turning his gaze and his heart to those beside him who find themselves in conditions of suffering, poverty and hardship. This attitude of selfishness and spiritual barrenness, is compared to the vinedresser’s great love for the fig tree. He asks the master to wait. He is patient, knows how to wait, and devotes his time and his work to it. He promises the master to take special care of that unfortunate tree.
And this vinedresser’s likeness manifests the mercy of God who leaves us time for conversion. We all need to convert ourselves, to take a step forward; and God’s patience and mercy accompanies us in this. Despite the barrenness that marks our lives at times, God is patient and offers us the possibility to change and make progress on the path towards good. However, the deferment requested and received in expectation of the tree bearing fruit also indicates the urgency of conversion. The vinedresser tells the master: “Let it alone, sir, this year also” (v. 8). The possibility of conversion is not unlimited; thus, it is necessary to seize it immediately; otherwise it might be lost forever. This Lent, we can consider: what do I have to do to draw nearer to the Lord, to convert myself, to “cut out” those things that are not good? “No, no, I will wait for next Lent”. But will I be alive next Lent? Today, let us each think: what must I do before this mercy of God who awaits me and who always forgives? What must I do? We can have great trust in God’s mercy but without abusing it. We must not justify spiritual laziness, but increase our commitment to respond promptly to this mercy with heartfelt sincerity.
During the time of Lent, the Lord invites us to convert. Each of us must feel addressed by this call, and correct something in our lives, in our way of thinking, of behaving and of living our relationships with others. At the same time, we must imitate the patience of God who trusts in everyone’s ability to “rise again” and to continue the journey. God is Father and does not extinguish the weak flame, but rather, accompanies and cares for those who are weak so that they may gain strength and bring their contribution of love to the community. May the Virgin Mary help us to live these days of preparation for Easter as a time of spiritual renewal and trusting openness to the grace of God and his mercy.
3rd Sunday of Lent
Luke 13: 1-9
Dear Brothers and Sisters, Good morning,
The Gospel for this third Sunday of Lent (cf. Lk 13: 1-9) speaks to us about God’s mercy and of our conversion. Jesus recounts the parable of the barren fig tree. A man has planted a fig tree in his vineyard, and with great confidence, each summer, he goes in search of its fruits, but he finds none because that tree is barren. Spurred by this disappointment which has recurred for at least three years, the man considers cutting down the fig tree in order to plant another. So he calls the field hand who is in the vineyard and tells him of his disappointment, ordering him to cut down the tree so as not to use up the ground needlessly. But the vinedresser asks the master to be patient and asks him for one more year during which the vinedresser himself would take special and delicate care of the fig tree, so as to stimulate its productivity. This is the parable. What does this parable symbolize? What do the characters in this parable symbolize?
The master represents God the Father and the vinedresser is the image of Jesus, while the fig tree is the symbol of an indifferent and insensitive humanity. Jesus intercedes with the Father in favour of humanity — and he always does so — and implores him to wait and to give it more time so that it may bring forth the fruits of love and justice. The fig tree that the master in the parable wants to uproot represents a sterile existence that is incapable of giving, incapable of doing good. It is the symbol of one who lives for himself, sated and calm, enjoying his own comforts, incapable of turning his gaze and his heart to those beside him who find themselves in conditions of suffering, poverty and hardship. This attitude of selfishness and spiritual barrenness, is compared to the vinedresser’s great love for the fig tree. He asks the master to wait. He is patient, knows how to wait, and devotes his time and his work to it. He promises the master to take special care of that unfortunate tree.
And this vinedresser’s likeness manifests the mercy of God who leaves us time for conversion. We all need to convert ourselves, to take a step forward; and God’s patience and mercy accompanies us in this. Despite the barrenness that marks our lives at times, God is patient and offers us the possibility to change and make progress on the path towards good. However, the deferment requested and received in expectation of the tree bearing fruit also indicates the urgency of conversion. The vinedresser tells the master: “Let it alone, sir, this year also” (v. 8). The possibility of conversion is not unlimited; thus, it is necessary to seize it immediately; otherwise it might be lost forever. This Lent, we can consider: what do I have to do to draw nearer to the Lord, to convert myself, to “cut out” those things that are not good? “No, no, I will wait for next Lent”. But will I be alive next Lent? Today, let us each think: what must I do before this mercy of God who awaits me and who always forgives? What must I do? We can have great trust in God’s mercy but without abusing it. We must not justify spiritual laziness, but increase our commitment to respond promptly to this mercy with heartfelt sincerity.
During the time of Lent, the Lord invites us to convert. Each of us must feel addressed by this call, and correct something in our lives, in our way of thinking, of behaving and of living our relationships with others. At the same time, we must imitate the patience of God who trusts in everyone’s ability to “rise again” and to continue the journey. God is Father and does not extinguish the weak flame, but rather, accompanies and cares for those who are weak so that they may gain strength and bring their contribution of love to the community. May the Virgin Mary help us to live these days of preparation for Easter as a time of spiritual renewal and trusting openness to the grace of God and his mercy.
|
Archbishop Smith: The price for our salvation
Throughout Lent, we shall focus upon the high price Jesus paid for the greatest of all goods – our salvation: the sacrifice he made of his very life on the Cross so that we might live with him forever. Read the Archbishop's homily |
Saint Peter's Square
Sunday, 17 March 2019
2nd Sunday of Lent, Year C
Dear Brothers and Sisters, Good morning!
On this Second Sunday of Lent, the liturgy leads us to contemplate the event of the Transfiguration in which Jesus allows the disciples Peter, James and John a foretaste of the glory of the Resurrection: a glimpse of heaven on earth. Luke the Evangelist (cf. 9:28-36) reveals to us Jesus transfigured on the mountain, which is the place of light, a fascinating symbol of the unique experience reserved to the three disciples. They go up the mountain with the Master, they see him immersed in prayer and, at a certain point, “the appearance of his countenance was altered” (v. 29). Accustomed to seeing him daily in the simple appearance of his humanity, they are astonished as they face that new splendour that also envelops his entire body. And Moses and Elijah appear beside Jesus and speak with Him about his forthcoming “exodus”, that is, of his Paschal death and Resurrection. It is a preview of Easter. Then Peter exclaims: “Master, it is well that we are here” (v. 33). He wished that that moment of grace would never end!
The Transfiguration occurs at a precise moment in Christ’s mission, that is, after he has confided to his disciples that he would have to “suffer many things, [...] be killed, and on the third day be raised” (v. 21). Jesus knows that they do not accept this reality — the reality of the Cross, the reality of Jesus’ death —, and so he wants to prepare them to withstand the scandal of the passion and death on the Cross, so that they may know that this is the way through which the heavenly Father will lead his Son to glory; by raising him from the dead. And this will also be the way for the disciples: no one can reach eternal life if not by following Jesus, carrying their own cross in their earthly life. Each of us has his or her own cross. The Lord reveals to us the end of this journey which is the Resurrection, beauty: by carrying one’s own cross.
Therefore, the Transfiguration of Christ shows us the Christian perspective of suffering. Suffering is not sadomasochism: it is a necessary but transitory passage. The point of arrival to which we are called is luminous like the face of Christ Transfigured: in him is salvation, beatitude, light and the boundless love of God. By revealing his glory in this way, Jesus ensures that the cross, the trials, the difficulties with which we struggle, are resolved and overcome in Easter. Thus this Lent, let us also go up the mountain with Jesus! But in what way? With prayer. Let us climb the mountain with prayer: silent prayer, heartfelt prayer, prayer that always seeks the Lord. Let us pause for some time in reflection, a little each day, let us fix our inner gaze on his countenance and let us allow his light to permeate us and shine in our life.
Indeed, Luke the Evangelist emphasizes the fact that Jesus was transfigured, “as he was praying” (v. 29). He was immersed in an intimate dialogue with the Father in which the Law and the Prophets — Moses and Elijah — also echoed; and as he adhered with his entire being to the Father’s will of salvation, including the Cross, the glory of God flooded him, even shining on the outside. This is how it is, brothers and sisters: prayer in Christ and in the Holy Spirit transforms the person from the inside and can illuminate others and the surrounding world. How often have we found people who illuminate, who exude light from their eyes, who have that luminous gaze! They pray, and prayer does this: it makes us luminous with the light of the Holy Spirit.
Let us joyfully continue our Lenten journey. Let us make room for prayer and for the Word of God which the liturgy abundantly offers us these days. May the Virgin Mary teach us to abide with Christ even when we do not understand or comprehend him because only by abiding with him will we see his glory.
Sunday, 17 March 2019
2nd Sunday of Lent, Year C
Dear Brothers and Sisters, Good morning!
On this Second Sunday of Lent, the liturgy leads us to contemplate the event of the Transfiguration in which Jesus allows the disciples Peter, James and John a foretaste of the glory of the Resurrection: a glimpse of heaven on earth. Luke the Evangelist (cf. 9:28-36) reveals to us Jesus transfigured on the mountain, which is the place of light, a fascinating symbol of the unique experience reserved to the three disciples. They go up the mountain with the Master, they see him immersed in prayer and, at a certain point, “the appearance of his countenance was altered” (v. 29). Accustomed to seeing him daily in the simple appearance of his humanity, they are astonished as they face that new splendour that also envelops his entire body. And Moses and Elijah appear beside Jesus and speak with Him about his forthcoming “exodus”, that is, of his Paschal death and Resurrection. It is a preview of Easter. Then Peter exclaims: “Master, it is well that we are here” (v. 33). He wished that that moment of grace would never end!
The Transfiguration occurs at a precise moment in Christ’s mission, that is, after he has confided to his disciples that he would have to “suffer many things, [...] be killed, and on the third day be raised” (v. 21). Jesus knows that they do not accept this reality — the reality of the Cross, the reality of Jesus’ death —, and so he wants to prepare them to withstand the scandal of the passion and death on the Cross, so that they may know that this is the way through which the heavenly Father will lead his Son to glory; by raising him from the dead. And this will also be the way for the disciples: no one can reach eternal life if not by following Jesus, carrying their own cross in their earthly life. Each of us has his or her own cross. The Lord reveals to us the end of this journey which is the Resurrection, beauty: by carrying one’s own cross.
Therefore, the Transfiguration of Christ shows us the Christian perspective of suffering. Suffering is not sadomasochism: it is a necessary but transitory passage. The point of arrival to which we are called is luminous like the face of Christ Transfigured: in him is salvation, beatitude, light and the boundless love of God. By revealing his glory in this way, Jesus ensures that the cross, the trials, the difficulties with which we struggle, are resolved and overcome in Easter. Thus this Lent, let us also go up the mountain with Jesus! But in what way? With prayer. Let us climb the mountain with prayer: silent prayer, heartfelt prayer, prayer that always seeks the Lord. Let us pause for some time in reflection, a little each day, let us fix our inner gaze on his countenance and let us allow his light to permeate us and shine in our life.
Indeed, Luke the Evangelist emphasizes the fact that Jesus was transfigured, “as he was praying” (v. 29). He was immersed in an intimate dialogue with the Father in which the Law and the Prophets — Moses and Elijah — also echoed; and as he adhered with his entire being to the Father’s will of salvation, including the Cross, the glory of God flooded him, even shining on the outside. This is how it is, brothers and sisters: prayer in Christ and in the Holy Spirit transforms the person from the inside and can illuminate others and the surrounding world. How often have we found people who illuminate, who exude light from their eyes, who have that luminous gaze! They pray, and prayer does this: it makes us luminous with the light of the Holy Spirit.
Let us joyfully continue our Lenten journey. Let us make room for prayer and for the Word of God which the liturgy abundantly offers us these days. May the Virgin Mary teach us to abide with Christ even when we do not understand or comprehend him because only by abiding with him will we see his glory.
POPE FRANCIS
Saint Peter's Square
Sunday, 10 March 2019
First Sunday of Lent - Year C
Dear Brothers and Sisters, Good morning!
The Gospel passage for this first Sunday of Lent (cf. Lk 4:1-13) recounts the experience of the temptation of Jesus in the desert. After fasting for 40 days, Jesus is tempted three times by the devil. First he invites Him to change stone into bread (v. 3); then, from above, he shows Him all the kingdoms of the world and the prospect of becoming a powerful and glorious messiah (vv. 5-6); lastly he takes Him to the pinnacle of the temple of Jerusalem and invites Him to throw himself down, so as to manifest His divine power in a spectacular way (vv. 9-11). The three temptations point to three paths that the world always offers, promising great success, three paths to mislead us: greed for possession — to have, have, have —, human vainglory and the exploitation of God. These are three paths that will lead us to ruin.
The first, the path of greed for possession. This is always the devil’s insidious logic He begins from the natural and legitimate need for nourishment, life, fulfilment, happiness, in order to encourage us to believe that all this is possible without God, or rather, even despite Him. But Jesus countervails, stating: “It is written, ‘Man shall not live by bread alone’’’ (v. 4). Recalling the long journey of the chosen people through the desert, Jesus affirms his desire to fully entrust himself to the providence of the Father, who always takes care of his children.
The second temptation: the path of human vainglory. The devil says: “If you, then, will worship me, it shall all be yours” (v. 7). One can lose all personal dignity if one allows oneself to be corrupted by the idols of money, success and power, in order to achieve one’s own self-affirmation. And one tastes the euphoria of a fleeting joy. And this also leads us to be ‘peacocks’, to vanity, but this vanishes. For this reason Jesus responds: “You shall worship the Lord your God, and him only shall you serve” (v. 8).
And then the third temptation: exploiting God to one’s own advantage. In response to the devil — who, citing Scripture, invites Him to seek a conspicuous miracle from God — Jesus again opposes with the firm decision to remain humble, to remain confident before the Father: “It is said, ‘You shall not tempt the Lord your God’” (v. 12). Thus, he rejects perhaps the most subtle temptation: that of wanting to ‘pull God to our side’, asking him for graces which in reality serve and will serve to satisfy our pride.
These are the paths that are set before us, with the illusion that in this way one can obtain success and happiness. But in reality, they are completely extraneous to God’s mode of action; rather, in fact they distance us from God, because they are the works of Satan. Jesus, personally facing these trials, overcomes temptation three times in order to fully adhere to the Father’s plan. And he reveals the remedies to us: interior life, faith in God, the certainty of his love — the certainty that God loves us, that he is Father, and with this certainty we will overcome every temptation.
But there is one thing to which I would like to draw your attention, something interesting. In responding to the tempter, Jesus does not enter a discussion, but responds to the three challenges with only the Word of God. This teaches us that one does not dialogue with the devil; one must not discuss, one only responds to him with the Word of God.
Therefore, let us benefit from Lent as a privileged time to purify ourselves, to feel God’s comforting presence in our life.
May the maternal intercession of the Virgin Mary, icon of faithfulness to God, sustain us in our journey, helping us to always reject evil and welcome good.
Saint Peter's Square
Sunday, 10 March 2019
First Sunday of Lent - Year C
Dear Brothers and Sisters, Good morning!
The Gospel passage for this first Sunday of Lent (cf. Lk 4:1-13) recounts the experience of the temptation of Jesus in the desert. After fasting for 40 days, Jesus is tempted three times by the devil. First he invites Him to change stone into bread (v. 3); then, from above, he shows Him all the kingdoms of the world and the prospect of becoming a powerful and glorious messiah (vv. 5-6); lastly he takes Him to the pinnacle of the temple of Jerusalem and invites Him to throw himself down, so as to manifest His divine power in a spectacular way (vv. 9-11). The three temptations point to three paths that the world always offers, promising great success, three paths to mislead us: greed for possession — to have, have, have —, human vainglory and the exploitation of God. These are three paths that will lead us to ruin.
The first, the path of greed for possession. This is always the devil’s insidious logic He begins from the natural and legitimate need for nourishment, life, fulfilment, happiness, in order to encourage us to believe that all this is possible without God, or rather, even despite Him. But Jesus countervails, stating: “It is written, ‘Man shall not live by bread alone’’’ (v. 4). Recalling the long journey of the chosen people through the desert, Jesus affirms his desire to fully entrust himself to the providence of the Father, who always takes care of his children.
The second temptation: the path of human vainglory. The devil says: “If you, then, will worship me, it shall all be yours” (v. 7). One can lose all personal dignity if one allows oneself to be corrupted by the idols of money, success and power, in order to achieve one’s own self-affirmation. And one tastes the euphoria of a fleeting joy. And this also leads us to be ‘peacocks’, to vanity, but this vanishes. For this reason Jesus responds: “You shall worship the Lord your God, and him only shall you serve” (v. 8).
And then the third temptation: exploiting God to one’s own advantage. In response to the devil — who, citing Scripture, invites Him to seek a conspicuous miracle from God — Jesus again opposes with the firm decision to remain humble, to remain confident before the Father: “It is said, ‘You shall not tempt the Lord your God’” (v. 12). Thus, he rejects perhaps the most subtle temptation: that of wanting to ‘pull God to our side’, asking him for graces which in reality serve and will serve to satisfy our pride.
These are the paths that are set before us, with the illusion that in this way one can obtain success and happiness. But in reality, they are completely extraneous to God’s mode of action; rather, in fact they distance us from God, because they are the works of Satan. Jesus, personally facing these trials, overcomes temptation three times in order to fully adhere to the Father’s plan. And he reveals the remedies to us: interior life, faith in God, the certainty of his love — the certainty that God loves us, that he is Father, and with this certainty we will overcome every temptation.
But there is one thing to which I would like to draw your attention, something interesting. In responding to the tempter, Jesus does not enter a discussion, but responds to the three challenges with only the Word of God. This teaches us that one does not dialogue with the devil; one must not discuss, one only responds to him with the Word of God.
Therefore, let us benefit from Lent as a privileged time to purify ourselves, to feel God’s comforting presence in our life.
May the maternal intercession of the Virgin Mary, icon of faithfulness to God, sustain us in our journey, helping us to always reject evil and welcome good.
Pope Francis
03.03.19 Angelus, St Peter's Square
8th Sunday year C
Luke 6: 39-45
Dear Brothers and Sisters, Good morning!
Today’s Gospel passage presents brief parables with which Jesus seeks to indicate to his disciples the path to follow in order to live wisely. With the question: can a blind man lead a blind man?” (Lk 6:39), he wishes to emphasize that a leader cannot be blind, but must see clearly, that is, he must have wisdom in order to lead wisely, otherwise he risks causing damage to the people who are entrusted to him. Jesus thus calls attention to those who have educational responsibility or who govern: spiritual pastors, public authorities, legislators, teachers, parents, exhorting them to be aware of their delicate role and to always discern the right path on which to lead people.
And Jesus borrows a wise expression in order to designate himself as an example of teacher and leader to be followed: “A disciple is not above his teacher, but every one when he is fully taught will be like his teacher” (v. 40). It is a call to follow his example and his teaching in order to be sound and wise leaders. And this teaching is included above all in the Sermon on the Mount — which, in the past three Sundays the liturgy has offered us in the Gospel — indicating the attitude of meekness and of mercy in order to be honest, humble and just people. In today’s passage we find another significant phrase, which exhorts us to be neither presumptuous nor hypocritical. It says: “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?” (v. 41). So often, as we all know, it is easy or convenient to see and condemn the flaws and sins of others, without being able to see our own with such clarity. We always hide our flaws; we even hide them from ourselves; while it is easy to see the flaws of others. The temptation is to be indulgent with ourselves — lenient with ourselves — and severe with others. It is always useful to help one’s neighbour with wise advice, but while we observe and correct our neighbour’s flaws, we must be aware that we too have flaws. If I believe I have none, I cannot condemn or correct others. We all have flaws: everyone. We must be aware of them, and, before condemning others, we must look within ourselves. In this way we can act in a credible way, with humility, witnessing to charity.
How can we understand if our view is clear or if it is obstructed by a log? And again Jesus tells us so: “no good tree bears bad fruit, nor again does a bad tree bear good fruit; for each tree is known by its own fruit” (vv. 43-44). The fruits are actions but also words. A tree’s quality can also be understood from words. Indeed, those who are good draw good from their hearts and their mouths, and those who are bad draw bad, by practicing the most damaging exercise among us, which is grumbling, gossiping, speaking ill of others. This destroys. It destroys the family, destroys school, destroys the workplace, destroys the neighbourhood. Wars begin from the tongue. Let us consider a bit this lesson of Jesus and ask ourselves the question: do I speak ill of others? Do I always seek to tarnish others? Is it easier for me to see others’ flaws than my own? And let us try to correct ourselves at least a little: it will do us all good.
Let us invoke Mary’s support and intercession in order to follow the Lord on this journey.
03.03.19 Angelus, St Peter's Square
8th Sunday year C
Luke 6: 39-45
Dear Brothers and Sisters, Good morning!
Today’s Gospel passage presents brief parables with which Jesus seeks to indicate to his disciples the path to follow in order to live wisely. With the question: can a blind man lead a blind man?” (Lk 6:39), he wishes to emphasize that a leader cannot be blind, but must see clearly, that is, he must have wisdom in order to lead wisely, otherwise he risks causing damage to the people who are entrusted to him. Jesus thus calls attention to those who have educational responsibility or who govern: spiritual pastors, public authorities, legislators, teachers, parents, exhorting them to be aware of their delicate role and to always discern the right path on which to lead people.
And Jesus borrows a wise expression in order to designate himself as an example of teacher and leader to be followed: “A disciple is not above his teacher, but every one when he is fully taught will be like his teacher” (v. 40). It is a call to follow his example and his teaching in order to be sound and wise leaders. And this teaching is included above all in the Sermon on the Mount — which, in the past three Sundays the liturgy has offered us in the Gospel — indicating the attitude of meekness and of mercy in order to be honest, humble and just people. In today’s passage we find another significant phrase, which exhorts us to be neither presumptuous nor hypocritical. It says: “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?” (v. 41). So often, as we all know, it is easy or convenient to see and condemn the flaws and sins of others, without being able to see our own with such clarity. We always hide our flaws; we even hide them from ourselves; while it is easy to see the flaws of others. The temptation is to be indulgent with ourselves — lenient with ourselves — and severe with others. It is always useful to help one’s neighbour with wise advice, but while we observe and correct our neighbour’s flaws, we must be aware that we too have flaws. If I believe I have none, I cannot condemn or correct others. We all have flaws: everyone. We must be aware of them, and, before condemning others, we must look within ourselves. In this way we can act in a credible way, with humility, witnessing to charity.
How can we understand if our view is clear or if it is obstructed by a log? And again Jesus tells us so: “no good tree bears bad fruit, nor again does a bad tree bear good fruit; for each tree is known by its own fruit” (vv. 43-44). The fruits are actions but also words. A tree’s quality can also be understood from words. Indeed, those who are good draw good from their hearts and their mouths, and those who are bad draw bad, by practicing the most damaging exercise among us, which is grumbling, gossiping, speaking ill of others. This destroys. It destroys the family, destroys school, destroys the workplace, destroys the neighbourhood. Wars begin from the tongue. Let us consider a bit this lesson of Jesus and ask ourselves the question: do I speak ill of others? Do I always seek to tarnish others? Is it easier for me to see others’ flaws than my own? And let us try to correct ourselves at least a little: it will do us all good.
Let us invoke Mary’s support and intercession in order to follow the Lord on this journey.
Pope Francis
24.02.19 Angelus, St Peter's Square
7th Sunday Year C
Luke 6: 27-38
Dear Brothers and Sisters, Good morning!
This Sunday’s Gospel passage (cf. Lk 6:27-38) concerns a central point that characterizes Christian life: love for enemies. Jesus’ words are clear: “I say to you that hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you” (vv. 27-38). And this is not optional, it is a command. It is not for everyone, but for the disciples, whom Jesus calls “you that hear”. He is well aware that loving enemies exceeds our possibilities, but this is why he became man: not to leave us as we are, but to transform us into men and women capable of a greater love, that of his Father and ours. This is the love that Jesus gives to those who ‘hear him’. Thus it becomes possible! With him, thanks to his love, to his Spirit, we are able to love even those who do not love us, even those who do us harm.
In this way, Jesus wants God’s love to triumph over hatred and rancour in every heart. The logic of love, which culminates in Christ’s Cross, is a Christian’s badge and induces us to meet everyone with the heart of brothers and sisters. But how is it possible to overcome human instinct and the worldly law of retaliation? Jesus provides the answer in the same Gospel passage: “Be merciful, even as your Father is merciful” (v. 36). Those who hear Jesus, who make an effort to follow him even at a cost, become children of God, and begin to truly resemble the Father who is in heaven. We become capable of things we never thought we could say or do, and of which we would have been rather ashamed, but which now give us joy and peace instead. We no longer need to be violent, with words and gestures: we discover that we are capable of tenderness and goodness; and we sense that all of this comes not from ourselves but from him! And thus we do not brag about it but are grateful for it.
There is nothing greater and more fruitful than love: it bestows all dignity to the person, while, on the contrary, hatred and vengeance decrease it, marring the beauty of the creature made in God’s image.
This command, to respond to insult and wrongdoing with love, has created a new culture in the world: “a culture of mercy” — we need to learn this well! And properly practice this culture of mercy — which “can set in motion a real cultural revolution” (Apostolic Letter Misericordia et Misera, 20). It is the revolution of love, in which the protagonists are the martyrs of all times. And Jesus assures us that our behaviour, inspired by love for those who do us harm, will not be in vain. He tells us: “forgive, and you will be forgiven; give, and it will be given to you” (vv. 37-38). This is beautiful. God will give us something beautiful if we are generous, merciful. We must forgive because God has forgiven us and always forgives us. If we do not forgive completely, we cannot expect to be forgiven completely. However, if our hearts are open to mercy, if we seal forgiveness with a brotherly embrace and secure the bonds of communion, we proclaim to the world that it is possible to overcome evil with good. At times it is easier for us to remember the harm they have done to us and not the good things; to the point that there are people who have this habit and it becomes a sickness. They are “collectors of injustice”: they only remember the bad things done. And this is not a path. We must do the opposite, Jesus says. Remember the good things, and when someone comes with some gossip, and speaks ill of another, say: “Yes, perhaps ... but he has this good quality...”. Turn the discussion around. This is the revolution of mercy.
May the Virgin Mary help us to let our heart be touched by this holy word of Jesus, burning like fire, that it may transform us and make us able to do good without reciprocation, doing good without reciprocation, witnessing everywhere to the victory of love.
24.02.19 Angelus, St Peter's Square
7th Sunday Year C
Luke 6: 27-38
Dear Brothers and Sisters, Good morning!
This Sunday’s Gospel passage (cf. Lk 6:27-38) concerns a central point that characterizes Christian life: love for enemies. Jesus’ words are clear: “I say to you that hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you” (vv. 27-38). And this is not optional, it is a command. It is not for everyone, but for the disciples, whom Jesus calls “you that hear”. He is well aware that loving enemies exceeds our possibilities, but this is why he became man: not to leave us as we are, but to transform us into men and women capable of a greater love, that of his Father and ours. This is the love that Jesus gives to those who ‘hear him’. Thus it becomes possible! With him, thanks to his love, to his Spirit, we are able to love even those who do not love us, even those who do us harm.
In this way, Jesus wants God’s love to triumph over hatred and rancour in every heart. The logic of love, which culminates in Christ’s Cross, is a Christian’s badge and induces us to meet everyone with the heart of brothers and sisters. But how is it possible to overcome human instinct and the worldly law of retaliation? Jesus provides the answer in the same Gospel passage: “Be merciful, even as your Father is merciful” (v. 36). Those who hear Jesus, who make an effort to follow him even at a cost, become children of God, and begin to truly resemble the Father who is in heaven. We become capable of things we never thought we could say or do, and of which we would have been rather ashamed, but which now give us joy and peace instead. We no longer need to be violent, with words and gestures: we discover that we are capable of tenderness and goodness; and we sense that all of this comes not from ourselves but from him! And thus we do not brag about it but are grateful for it.
There is nothing greater and more fruitful than love: it bestows all dignity to the person, while, on the contrary, hatred and vengeance decrease it, marring the beauty of the creature made in God’s image.
This command, to respond to insult and wrongdoing with love, has created a new culture in the world: “a culture of mercy” — we need to learn this well! And properly practice this culture of mercy — which “can set in motion a real cultural revolution” (Apostolic Letter Misericordia et Misera, 20). It is the revolution of love, in which the protagonists are the martyrs of all times. And Jesus assures us that our behaviour, inspired by love for those who do us harm, will not be in vain. He tells us: “forgive, and you will be forgiven; give, and it will be given to you” (vv. 37-38). This is beautiful. God will give us something beautiful if we are generous, merciful. We must forgive because God has forgiven us and always forgives us. If we do not forgive completely, we cannot expect to be forgiven completely. However, if our hearts are open to mercy, if we seal forgiveness with a brotherly embrace and secure the bonds of communion, we proclaim to the world that it is possible to overcome evil with good. At times it is easier for us to remember the harm they have done to us and not the good things; to the point that there are people who have this habit and it becomes a sickness. They are “collectors of injustice”: they only remember the bad things done. And this is not a path. We must do the opposite, Jesus says. Remember the good things, and when someone comes with some gossip, and speaks ill of another, say: “Yes, perhaps ... but he has this good quality...”. Turn the discussion around. This is the revolution of mercy.
May the Virgin Mary help us to let our heart be touched by this holy word of Jesus, burning like fire, that it may transform us and make us able to do good without reciprocation, doing good without reciprocation, witnessing everywhere to the victory of love.
Pope Francis
17.02.19 Angelus St Peter's Square
6th Sunday in Ordinary Time Year C
Luke 6: 17, 20-26
Dear Brothers and Sisters, Good morning!
Today’s Gospel presents us Saint Luke’s passage on the Beatitudes (cf. 6:17, 20-26). The text is arranged into four beatitudes and four admonitions denoted by the expression, “woe to you”. With these assertive and sharp words, Jesus opens our eyes and lets us look with his gaze, beyond appearances, beyond the surface and teaches us to discern situations with faith.
Jesus proclaims the poor, the hungry, the suffering and the persecuted blessed, and he admonishes those who are rich, satisfied, who laugh and are praised by the people. The reason behind this paradoxical beatitude lies in the fact that God is close to those who suffer, and intercedes to free them from their bondage. Jesus sees this; he already sees the beatitude beyond its negative reality. And likewise, the “woe to you” addressed to those who are doing well today, has the purpose of “waking” them from the dangerous deceit of egotism, and opening them up to the logic of love, while they still have the time to do so.
The page from today’s Gospel thus invites us to reflect on the profound sense of having faith, which consists in our trusting completely in the Lord. It is about demolishing worldly idols in order to open our hearts to the true and living God. He alone can give our life that fullness so deeply desired and yet difficult to attain. Brothers and sisters, indeed there are many in our day too who purport to be dispensers of happiness: they come and promise us swift success, great profits within our reach, magical solutions to every problem and so on. And here it is easy to slip unwittingly into sinning against the first Commandment: namely idolatry, substituting God with an idol. Idolatry and idols seem to be things from another age, but in reality they are of all ages! Even today. They describe certain contemporary attitudes better than many sociological studies do.
This is why Jesus opens our eyes to reality. We are called to happiness, to be blessed, and we become so as of now, to the measure in which we place ourselves on the side of God, of his Kingdom, on the side of what is not ephemeral but rather endures for eternal life. We are happy if we acknowledge we are needy before God — and this is very important: “Lord, I need you” — and if, like him and with him, we are close to the poor, the suffering and the hungry. We too are like this before God: we are poor, suffering, we are hungry before God. Although we possess worldly goods, we experience joy when we do not idolize or sell our souls out to them, but are able to share them with our brothers and sisters. Today the liturgy invites us once again to question ourselves about this and to be truthful in our heart.
Jesus’ Beatitudes are a decisive message which urges us not to place our trust in material and fleeting things, not to seek happiness by following smoke vendors — who are often vendors of death — experts in illusion. We should not follow them because they are unable to give us hope. May the Lord help us open our eyes to acquire a more penetrating view of reality, to heal the chronic shortsightedness with which the worldly spirit infects us. With his paradoxical Word he stirs us and enables us to recognize what truly enriches us, satisfies us, gives us joy and dignity; in other words, what truly gives meaning and fullness to our lives. May the Virgin Mary help us listen to this Gospel passage with open hearts and minds so that it may bear fruit in our life and that we may become witnesses of the happiness that does not disappoint, that of God who never disappoints.
17.02.19 Angelus St Peter's Square
6th Sunday in Ordinary Time Year C
Luke 6: 17, 20-26
Dear Brothers and Sisters, Good morning!
Today’s Gospel presents us Saint Luke’s passage on the Beatitudes (cf. 6:17, 20-26). The text is arranged into four beatitudes and four admonitions denoted by the expression, “woe to you”. With these assertive and sharp words, Jesus opens our eyes and lets us look with his gaze, beyond appearances, beyond the surface and teaches us to discern situations with faith.
Jesus proclaims the poor, the hungry, the suffering and the persecuted blessed, and he admonishes those who are rich, satisfied, who laugh and are praised by the people. The reason behind this paradoxical beatitude lies in the fact that God is close to those who suffer, and intercedes to free them from their bondage. Jesus sees this; he already sees the beatitude beyond its negative reality. And likewise, the “woe to you” addressed to those who are doing well today, has the purpose of “waking” them from the dangerous deceit of egotism, and opening them up to the logic of love, while they still have the time to do so.
The page from today’s Gospel thus invites us to reflect on the profound sense of having faith, which consists in our trusting completely in the Lord. It is about demolishing worldly idols in order to open our hearts to the true and living God. He alone can give our life that fullness so deeply desired and yet difficult to attain. Brothers and sisters, indeed there are many in our day too who purport to be dispensers of happiness: they come and promise us swift success, great profits within our reach, magical solutions to every problem and so on. And here it is easy to slip unwittingly into sinning against the first Commandment: namely idolatry, substituting God with an idol. Idolatry and idols seem to be things from another age, but in reality they are of all ages! Even today. They describe certain contemporary attitudes better than many sociological studies do.
This is why Jesus opens our eyes to reality. We are called to happiness, to be blessed, and we become so as of now, to the measure in which we place ourselves on the side of God, of his Kingdom, on the side of what is not ephemeral but rather endures for eternal life. We are happy if we acknowledge we are needy before God — and this is very important: “Lord, I need you” — and if, like him and with him, we are close to the poor, the suffering and the hungry. We too are like this before God: we are poor, suffering, we are hungry before God. Although we possess worldly goods, we experience joy when we do not idolize or sell our souls out to them, but are able to share them with our brothers and sisters. Today the liturgy invites us once again to question ourselves about this and to be truthful in our heart.
Jesus’ Beatitudes are a decisive message which urges us not to place our trust in material and fleeting things, not to seek happiness by following smoke vendors — who are often vendors of death — experts in illusion. We should not follow them because they are unable to give us hope. May the Lord help us open our eyes to acquire a more penetrating view of reality, to heal the chronic shortsightedness with which the worldly spirit infects us. With his paradoxical Word he stirs us and enables us to recognize what truly enriches us, satisfies us, gives us joy and dignity; in other words, what truly gives meaning and fullness to our lives. May the Virgin Mary help us listen to this Gospel passage with open hearts and minds so that it may bear fruit in our life and that we may become witnesses of the happiness that does not disappoint, that of God who never disappoints.
Pope Francis
10.02.19 Angelus, St Peter's Square
5th Sunday in Ordinary Time Year C
Luke 5: 1-11
The days Gospel tells how Jesus surprised Simon by climbing in his boat, and going out a little ways from the shore to teach the people. Then Jesus made another surprising move by asking Simon to put out into the deep and lower his nets for a catch.
Simon (to whom Jesus would later give the name Peter) seems at first to offer an objection; but inspired by the presence of Jesus, and illuminated by His word, Simon does as he is asked. It is the response of faith, the response that that we too are called to give; and the attitude of openness that the Lord asks of all His disciples, especially insofar as they have duties of responsibility in the Church.
It is Simon’s trusting obedience that prompts the miraculous catch of fish. When we come with generosity to His service, Jesus accomplishes great things in us.
This is how Jesus deals with each of us: He asks us to welcome Him into the boat of our life, to begin again with Him and set out on a new sea, that turns out to be full of surprises. Jesus’ invitation gives new meaning to our existence. If we, like Peter, are sometimes surprised or hesitant at this call, Jesus encourages us. If we trust in Him God will free us from our sin, and open us up to new horizons, to collaborate in his mission.
The greatest miracle accomplished by Jesus for Simon and the other disappointed and tired fishermen, is not so much the nets filled with fish, but to have helped them to not fall victim to disappointment and discouragement in the face of setbacks. He opened the way for them to become heralds and witnesses of His word and of the Kingdom of God.
10.02.19 Angelus, St Peter's Square
5th Sunday in Ordinary Time Year C
Luke 5: 1-11
The days Gospel tells how Jesus surprised Simon by climbing in his boat, and going out a little ways from the shore to teach the people. Then Jesus made another surprising move by asking Simon to put out into the deep and lower his nets for a catch.
Simon (to whom Jesus would later give the name Peter) seems at first to offer an objection; but inspired by the presence of Jesus, and illuminated by His word, Simon does as he is asked. It is the response of faith, the response that that we too are called to give; and the attitude of openness that the Lord asks of all His disciples, especially insofar as they have duties of responsibility in the Church.
It is Simon’s trusting obedience that prompts the miraculous catch of fish. When we come with generosity to His service, Jesus accomplishes great things in us.
This is how Jesus deals with each of us: He asks us to welcome Him into the boat of our life, to begin again with Him and set out on a new sea, that turns out to be full of surprises. Jesus’ invitation gives new meaning to our existence. If we, like Peter, are sometimes surprised or hesitant at this call, Jesus encourages us. If we trust in Him God will free us from our sin, and open us up to new horizons, to collaborate in his mission.
The greatest miracle accomplished by Jesus for Simon and the other disappointed and tired fishermen, is not so much the nets filled with fish, but to have helped them to not fall victim to disappointment and discouragement in the face of setbacks. He opened the way for them to become heralds and witnesses of His word and of the Kingdom of God.
Pope Francis
03.02.19 Angelus, St Peter's Square
4th Sunday in Ordinary Time Year C
Luke 4: 21-31
Dear Brothers and Sisters, Good morning!
Last Sunday the liturgy proposed to us the episode of the Synagogue of Nazareth, where Jesus reads a passage from the prophet Isaiah and in the end reveals that those words are fulfilled “today”, in Him. Jesus presents himself as the one on whom the Spirit of the Lord has rested, the Holy Spirit who consecrated him and sent him to carry out the mission of salvation for the benefit of humanity. Today’s Gospel (cf. Lk 4:21-30) is the continuation of that narrative and shows us the astonishment of his fellow citizens in seeing that someone from their country, “Joseph’s son” (v. 22), claims to be the Christ, the Father’s envoy.
Jesus, with his ability to penetrate minds and hearts, immediately understands what his fellow countrymen think. They believe that, since he is one of them, he must demonstrate his strange “claim” by working miracles there, in Nazareth, as he did in neighbouring countries (cf. v. 23). But Jesus does not want and cannot accept this logic, because it does not correspond to God’s plan: God wants faith, they want miracles, signs; God wants to save everyone, and they want a Messiah for their own benefit. And to explain the logic of God, Jesus gives the example of two great ancient prophets: Elijah and Elisha, whom God had sent to heal and save non-Hebrew people, and other peoples, but who had trusted in his word.
Faced with this invitation to open their hearts to the gratuitousness and universality of salvation, the citizens of Nazareth rebelled, and even assumed an aggressive attitude, which degenerated to the point that “they rose up and put him out of the city, and led him to the brow of the hill [...], that they might throw him down” (v. 29). The initial admiration turned into aggression, a rebellion against him.
And this Gospel passage shows us that Jesus’ public ministry begins with a rejection and with a death threat, paradoxically precisely on the part of his fellow citizens. Jesus, in living the mission entrusted to him by the Father, knows well that he must face fatigue, rejection, persecution and defeat. A price that, yesterday as today, authentic prophecy is called to pay. The harsh rejection, however, does not discourage Jesus, nor does it stop the journey and the fruitfulness of his prophetic action. He goes ahead on his way (cf. v. 30), trusting in the Father’s love.
Today too, the world needs to see prophets in the Lord’s disciples, that is, people who are courageous and persevere in responding to the Christian vocation. People who follow the “drive” of the Holy Spirit, who sends them to proclaim hope and salvation to the poor and the excluded; people who follow the logic of faith and not of miracalism; people dedicated to the service of all, without privileges and exclusion. In short: people who are ready to welcome the Father’s will within them and undertake to witness to it faithfully to others.
Let us pray to Mary Most Holy, that we may grow and walk with the same apostolic zeal for the Kingdom of God that inspired Jesus’ mission.
Pope Francis Homilies - Luke Chapter 3-6
03.02.19 Angelus, St Peter's Square
4th Sunday in Ordinary Time Year C
Luke 4: 21-31
Dear Brothers and Sisters, Good morning!
Last Sunday the liturgy proposed to us the episode of the Synagogue of Nazareth, where Jesus reads a passage from the prophet Isaiah and in the end reveals that those words are fulfilled “today”, in Him. Jesus presents himself as the one on whom the Spirit of the Lord has rested, the Holy Spirit who consecrated him and sent him to carry out the mission of salvation for the benefit of humanity. Today’s Gospel (cf. Lk 4:21-30) is the continuation of that narrative and shows us the astonishment of his fellow citizens in seeing that someone from their country, “Joseph’s son” (v. 22), claims to be the Christ, the Father’s envoy.
Jesus, with his ability to penetrate minds and hearts, immediately understands what his fellow countrymen think. They believe that, since he is one of them, he must demonstrate his strange “claim” by working miracles there, in Nazareth, as he did in neighbouring countries (cf. v. 23). But Jesus does not want and cannot accept this logic, because it does not correspond to God’s plan: God wants faith, they want miracles, signs; God wants to save everyone, and they want a Messiah for their own benefit. And to explain the logic of God, Jesus gives the example of two great ancient prophets: Elijah and Elisha, whom God had sent to heal and save non-Hebrew people, and other peoples, but who had trusted in his word.
Faced with this invitation to open their hearts to the gratuitousness and universality of salvation, the citizens of Nazareth rebelled, and even assumed an aggressive attitude, which degenerated to the point that “they rose up and put him out of the city, and led him to the brow of the hill [...], that they might throw him down” (v. 29). The initial admiration turned into aggression, a rebellion against him.
And this Gospel passage shows us that Jesus’ public ministry begins with a rejection and with a death threat, paradoxically precisely on the part of his fellow citizens. Jesus, in living the mission entrusted to him by the Father, knows well that he must face fatigue, rejection, persecution and defeat. A price that, yesterday as today, authentic prophecy is called to pay. The harsh rejection, however, does not discourage Jesus, nor does it stop the journey and the fruitfulness of his prophetic action. He goes ahead on his way (cf. v. 30), trusting in the Father’s love.
Today too, the world needs to see prophets in the Lord’s disciples, that is, people who are courageous and persevere in responding to the Christian vocation. People who follow the “drive” of the Holy Spirit, who sends them to proclaim hope and salvation to the poor and the excluded; people who follow the logic of faith and not of miracalism; people dedicated to the service of all, without privileges and exclusion. In short: people who are ready to welcome the Father’s will within them and undertake to witness to it faithfully to others.
Let us pray to Mary Most Holy, that we may grow and walk with the same apostolic zeal for the Kingdom of God that inspired Jesus’ mission.
Pope Francis Homilies - Luke Chapter 3-6
Pope Francis
24.01.16 Angelus, St Peter's Square
3rd Sunday in Ordinary Time Year C
Luke 1: 1-4; 4: 14-21
Dear Brothers and Sisters, Good morning!
In today’s Gospel, before presenting Jesus’ programmatic speech in Nazareth, Luke the Evangelist briefly recounts the work of evangelization. It is an activity that Jesus carries out with the power of the Holy Spirit: his Word is original because it reveals the meaning of the Scriptures; it is an authoritative Word because he commands even impure spirits with authority, and they obey him (cf. Mk 1:27). Jesus is different from the teachers of his time. For example, he doesn’t open a law school but rather goes around preaching and teaching everywhere: in the synagogues, on the streets, in houses, always moving about! Jesus is also different from John the Baptist, who proclaims God’s imminent judgment. Instead Jesus announces God’s fatherly forgiveness.
Now let us imagine that we too enter the synagogue of Nazareth, the village where Jesus has grown up, until he is about 30 years old. What happens is an important event, which delineates Jesus’ mission. He stands up to read the Sacred Scripture. He opens the scroll of the Prophet Isaiah and takes up the passage where it is written: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor” (Lk 4:18). Then, after a moment of silence filled with expectation on the part of everyone, he says, in the midst of their general amazement: “Today this scripture has been fulfilled in your hearing” (v. 21).
Evangelizing the poor: this is Jesus’ mission. According to what he says, this is also the mission of the Church, and of every person baptized in the Church. Being a Christian is the same thing as being a missionary. Proclaiming the Gospel with one’s word, and even before, with one’s life, is the primary aim of the Christian community and of each of its members. It is noted here that Jesus addresses the Good News to all, excluding no one, indeed favouring those who are distant, suffering sick, cast out by society.
Let us ask ourselves: what does it mean to evangelize the poor? It means first of all drawing close to them, it means having the joy of serving them, of freeing them from their oppression, and all of this in the name of and with the Spirit of Christ, because he is the Gospel of God, he is the Mercy of God, he is the liberation of God, he is the One who became poor so as to enrich us with his poverty. The text of Isaiah, reinforced with little adaptations introduced by Jesus, indicates that the messianic announcement of the Kingdom of God come among us is addressed in a preferential way to the marginalized, to captives, to the oppressed.
In Jesus’ time these people probably were not at the centre of the community of faith. Let us ask ourselves: today, in our parish communities, in our associations, in our movements, are we faithful to Christ’s plan? Is the priority evangelizing the poor, bringing them the joyful Good News? Pay heed: it does not only involve doing social assistance, much less political activity. It involves offering the strength of the Gospel of God, who converts hearts, heals wounds, transforms human and social relationships according to the logic of love. The poor are indeed at the centre of the Gospel.
May the Virgin Mary, Mother of evangelizers, help us to strongly perceive the hunger and thirst for the Gospel that there is in the world, especially in the hearts and the flesh of the poor. May she enable each of us and every Christian community to tangibly bear witness to the mercy, the great mercy that Christ has given us.
24.01.16 Angelus, St Peter's Square
3rd Sunday in Ordinary Time Year C
Luke 1: 1-4; 4: 14-21
Dear Brothers and Sisters, Good morning!
In today’s Gospel, before presenting Jesus’ programmatic speech in Nazareth, Luke the Evangelist briefly recounts the work of evangelization. It is an activity that Jesus carries out with the power of the Holy Spirit: his Word is original because it reveals the meaning of the Scriptures; it is an authoritative Word because he commands even impure spirits with authority, and they obey him (cf. Mk 1:27). Jesus is different from the teachers of his time. For example, he doesn’t open a law school but rather goes around preaching and teaching everywhere: in the synagogues, on the streets, in houses, always moving about! Jesus is also different from John the Baptist, who proclaims God’s imminent judgment. Instead Jesus announces God’s fatherly forgiveness.
Now let us imagine that we too enter the synagogue of Nazareth, the village where Jesus has grown up, until he is about 30 years old. What happens is an important event, which delineates Jesus’ mission. He stands up to read the Sacred Scripture. He opens the scroll of the Prophet Isaiah and takes up the passage where it is written: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor” (Lk 4:18). Then, after a moment of silence filled with expectation on the part of everyone, he says, in the midst of their general amazement: “Today this scripture has been fulfilled in your hearing” (v. 21).
Evangelizing the poor: this is Jesus’ mission. According to what he says, this is also the mission of the Church, and of every person baptized in the Church. Being a Christian is the same thing as being a missionary. Proclaiming the Gospel with one’s word, and even before, with one’s life, is the primary aim of the Christian community and of each of its members. It is noted here that Jesus addresses the Good News to all, excluding no one, indeed favouring those who are distant, suffering sick, cast out by society.
Let us ask ourselves: what does it mean to evangelize the poor? It means first of all drawing close to them, it means having the joy of serving them, of freeing them from their oppression, and all of this in the name of and with the Spirit of Christ, because he is the Gospel of God, he is the Mercy of God, he is the liberation of God, he is the One who became poor so as to enrich us with his poverty. The text of Isaiah, reinforced with little adaptations introduced by Jesus, indicates that the messianic announcement of the Kingdom of God come among us is addressed in a preferential way to the marginalized, to captives, to the oppressed.
In Jesus’ time these people probably were not at the centre of the community of faith. Let us ask ourselves: today, in our parish communities, in our associations, in our movements, are we faithful to Christ’s plan? Is the priority evangelizing the poor, bringing them the joyful Good News? Pay heed: it does not only involve doing social assistance, much less political activity. It involves offering the strength of the Gospel of God, who converts hearts, heals wounds, transforms human and social relationships according to the logic of love. The poor are indeed at the centre of the Gospel.
May the Virgin Mary, Mother of evangelizers, help us to strongly perceive the hunger and thirst for the Gospel that there is in the world, especially in the hearts and the flesh of the poor. May she enable each of us and every Christian community to tangibly bear witness to the mercy, the great mercy that Christ has given us.
Pope Francis
20.01.19 Angelus, St Peter's Square
2nd Sunday in Ordinary Time
John 2: 1-11
It is not by chance that at the beginning of Jesus' public life there is a wedding ceremony. In fact the whole mystery of the sign of Cana is based on the presence of this divine spouse who is beginning to make himself known.
Jesus manifests himself as the spouse of God's people, announced by the prophets, and reveals to us the depth of the relationship that unites us to Him: it is a new Covenant of love. By transforming into wine the water in jars used for the ritual purification of the Jews, Jesus makes an eloquent sign: he transforms the Law of Moses into the Gospel, the bearer of joy.
Mary's words to the servants underline the spousal picture at Cana: "Do whatever he tells you". Also today, Our Lady says to all of us: "Do whatever he says to you." These words are a precious inheritance that our Mother left us.
I would like to underline an experience that certainly many of us have had in our lives. When we are in difficult situations, when problems occur that we do not know how to solve, when we often feel anxiety and anguish, when we lack joy, go to Our Lady and say: "We have no wine. The wine is finished: look at how I am; look at my heart, look at my soul". Tell the mother. And she will go to Jesus and say: "Look at this, look at this: she/he has no wine". And then, she will come back to us and say to us, "Whatever he says to you, do it."
Serving the Lord means, listening to and putting his word into practice. It is the simple and essential recommendation of the Mother of Jesus, it is the program of life of the Christian. For each of us, to draw from the jar is to entrust ourselves to the Word and the Sacraments to experience the grace of God in our lives.
Pope Francis Homilies - John (google.com)
20.01.19 Angelus, St Peter's Square
2nd Sunday in Ordinary Time
John 2: 1-11
It is not by chance that at the beginning of Jesus' public life there is a wedding ceremony. In fact the whole mystery of the sign of Cana is based on the presence of this divine spouse who is beginning to make himself known.
Jesus manifests himself as the spouse of God's people, announced by the prophets, and reveals to us the depth of the relationship that unites us to Him: it is a new Covenant of love. By transforming into wine the water in jars used for the ritual purification of the Jews, Jesus makes an eloquent sign: he transforms the Law of Moses into the Gospel, the bearer of joy.
Mary's words to the servants underline the spousal picture at Cana: "Do whatever he tells you". Also today, Our Lady says to all of us: "Do whatever he says to you." These words are a precious inheritance that our Mother left us.
I would like to underline an experience that certainly many of us have had in our lives. When we are in difficult situations, when problems occur that we do not know how to solve, when we often feel anxiety and anguish, when we lack joy, go to Our Lady and say: "We have no wine. The wine is finished: look at how I am; look at my heart, look at my soul". Tell the mother. And she will go to Jesus and say: "Look at this, look at this: she/he has no wine". And then, she will come back to us and say to us, "Whatever he says to you, do it."
Serving the Lord means, listening to and putting his word into practice. It is the simple and essential recommendation of the Mother of Jesus, it is the program of life of the Christian. For each of us, to draw from the jar is to entrust ourselves to the Word and the Sacraments to experience the grace of God in our lives.
Pope Francis Homilies - John (google.com)
SOLEMNITY OF THE NATIVITY OF THE LORD
HOMILY OF POPE FRANCIS
24.12.19 Midnight Mass, Vatican Basilica
Isaiah 9: 1-6, Titus 2: 11-14
Luke 2: 1-14
"Upon those who dwelt in the land of deep darkness a light has shone"(Is 9:1). This prophecy of the first Reading was fulfilled in the Gospel: in fact, as the shepherds kept watch over their flocks at night, "the glory of the Lord shone around them"(Luke 2:9). In the midst of our earthly night a light appeared from heaven. What does this light that appeared in darkness mean? The Apostle Paul suggests this to us, who told us: "God's grace has appeared." The grace of God, who "brings salvation to all men"(Titus 2:11), has shone on our world tonight.
But what is this grace? It is divine love, love that transforms life, renews history, frees from evil, instils peace and joy. Tonight the love of God has shown itself to us: it is Jesus. In Jesus the highest became small, to be loved by us. In Jesus God became a child, to be embraced by us. But, we can still ask ourselves, why does St. Paul call the coming into God's world "grace"? To tell us it's completely free. While here on earth everything seems to respond to the logic of giving to get, God comes free. His love is non-negotiable: we have done nothing to deserve it and we can never reward Him.
God's grace has appeared. Tonight we realize that, while we were not up to it, He made himself small for us; as we went about our own deeds, He came among us. Christmas reminds us that God continues to love us all, even the worst of us. To me, to you, to each of us he says today: "I love you and I will always love you, you are precious in my eyes". God does not love you because you think right and behave well; he just loves you. His love is unconditional, it's not up to you. You may have misconceptions, you may have made a complete mess of things, but the Lord does not give up loving you. How often do we think that God is good if we are good and that He punishes us if we are bad. It's not like that. In our sins, He continues to love us. His love does not change, He is not fickle; He's faithful, He's patient. This is the gift we find at Christmas: we discover with amazement that the Lord is absolute gratuity, absolute tender love. His glory does not dazzle us, His presence does not frighten us. He was born in utter poverty, to win our hearts with the wealth of His love.
God's grace has appeared. Grace is synonymous with beauty. Tonight, in the beauty of God's love, we also rediscover our beauty, because we are God's beloved. For better or worse, in sickness and in health, happy or sad, in his eyes we look beautiful: not for what we do, but for what we are. There is in us an indelible, intangible beauty, an irrepressible beauty that is the core of our being. Today God reminds us of this, lovingly taking our humanity and making it His own, marrying it forever.
Indeed, the great joy announced tonight to the shepherd is indeed for all the people. In those shepherds, who were certainly not saints, we are also there, with our frailties and weaknesses. As He called them, God also calls us, because He loves us. And, in the dark nights of life, He says to us as to them: "Do not be afraid"(Lc 2:10). Take courage, do not lose confidence, do not lose hope, do not think that loving is wasted time! Tonight love has overcome fear, a new hope has arrived, the gentle light of God has overcome the darkness of human arrogance. Humanity, God loves you and for your sake He became man, you are no longer alone!
Dear brothers and sisters, what are we to do with this grace? Only one thing: to accept the gift. Before we go in search of God, let us allow ourselves be sought by Him, who seeks us first. Let us not begin with our abilities, but with His grace, because He, Jesus, is the Saviour. Let us contemplate the Child and let ourselves be enveloped by His tenderness. We have no more excuses not to let ourselves be loved by Him: whatever goes wrong in life, whatever doesn't work in the Church, whatever problems there are in the world, will no longer serve as an excuse. It will become secondary, because in the face of Jesus' extravagant love, a love utter meekness and closeness, there is no excuse. The question at Christmas is, "Do I let myself be loved by God? Do I abandon myself to His love that comes to save me?"
Such a great gift deserves so much gratitude. To accept this grace means being ready to give thanks in return. But often we live our lives with such little gratitude. Today is the right day to get closer to the tabernacle, the crib, the manger, to say thank you. Let us receive the gift that is Jesus, in order then to become a gift like Jesus. Becoming a gift is giving meaning to life. And it is the best way to change the world: we change, the Church changes, history changes when we stop trying to change others but try to change ourselves, making our lives a gift.
Jesus shows us this tonight: He did not change history by pressuring anyone or by the force of words, but with the gift of His life. He didn't wait for us to become good before He loved us, but He gave Himself freely to us. May we not wait for our neighbours to become good before we do good for them, for the Church to be perfect before we love her, for others to respect us before we serve them. Let's begin with ourselves. This is what it means freely to accept the gift of grace. And holiness is nothing more than to preserve this freedom.
A charming legend relates that at the birth of Jesus, the shepherds hurried to the stable with various gifts. Each one brought what he had, some brought the fruits of their own work, some brought something precious. But, as they were presenting their gift, there was one shepherd who had nothing. He was very poor, he had nothing to offer. As the others competed in to give their gifts, he stood on the side-lines, embarrassed. At one point St. Joseph and Our Lady found it hard to receive all the gifts, many, especially Mary, who was holding the Baby. Then, seeing that shepherd with empty hands, she asked him to come closer. And she put Jesus in his arms. That shepherd, in accepting Him, realized that he had received what he did not deserve, that he had in his arms the greatest gift in history. He looked at his hands, those hands that always seemed empty to him: they had become the cradle of God. He felt loved, and overcoming the embarrassment, he began to show Jesus to the others, because he could not keep for himself the gift of gifts.
Dear brother, dear sister, if your hands look empty to you, if you think your heart is poor in love, tonight is for you. God's grace has appeared to shine in your life. Embrace it and the light of Christmas shines in you.
HOMILY OF POPE FRANCIS
24.12.19 Midnight Mass, Vatican Basilica
Isaiah 9: 1-6, Titus 2: 11-14
Luke 2: 1-14
"Upon those who dwelt in the land of deep darkness a light has shone"(Is 9:1). This prophecy of the first Reading was fulfilled in the Gospel: in fact, as the shepherds kept watch over their flocks at night, "the glory of the Lord shone around them"(Luke 2:9). In the midst of our earthly night a light appeared from heaven. What does this light that appeared in darkness mean? The Apostle Paul suggests this to us, who told us: "God's grace has appeared." The grace of God, who "brings salvation to all men"(Titus 2:11), has shone on our world tonight.
But what is this grace? It is divine love, love that transforms life, renews history, frees from evil, instils peace and joy. Tonight the love of God has shown itself to us: it is Jesus. In Jesus the highest became small, to be loved by us. In Jesus God became a child, to be embraced by us. But, we can still ask ourselves, why does St. Paul call the coming into God's world "grace"? To tell us it's completely free. While here on earth everything seems to respond to the logic of giving to get, God comes free. His love is non-negotiable: we have done nothing to deserve it and we can never reward Him.
God's grace has appeared. Tonight we realize that, while we were not up to it, He made himself small for us; as we went about our own deeds, He came among us. Christmas reminds us that God continues to love us all, even the worst of us. To me, to you, to each of us he says today: "I love you and I will always love you, you are precious in my eyes". God does not love you because you think right and behave well; he just loves you. His love is unconditional, it's not up to you. You may have misconceptions, you may have made a complete mess of things, but the Lord does not give up loving you. How often do we think that God is good if we are good and that He punishes us if we are bad. It's not like that. In our sins, He continues to love us. His love does not change, He is not fickle; He's faithful, He's patient. This is the gift we find at Christmas: we discover with amazement that the Lord is absolute gratuity, absolute tender love. His glory does not dazzle us, His presence does not frighten us. He was born in utter poverty, to win our hearts with the wealth of His love.
God's grace has appeared. Grace is synonymous with beauty. Tonight, in the beauty of God's love, we also rediscover our beauty, because we are God's beloved. For better or worse, in sickness and in health, happy or sad, in his eyes we look beautiful: not for what we do, but for what we are. There is in us an indelible, intangible beauty, an irrepressible beauty that is the core of our being. Today God reminds us of this, lovingly taking our humanity and making it His own, marrying it forever.
Indeed, the great joy announced tonight to the shepherd is indeed for all the people. In those shepherds, who were certainly not saints, we are also there, with our frailties and weaknesses. As He called them, God also calls us, because He loves us. And, in the dark nights of life, He says to us as to them: "Do not be afraid"(Lc 2:10). Take courage, do not lose confidence, do not lose hope, do not think that loving is wasted time! Tonight love has overcome fear, a new hope has arrived, the gentle light of God has overcome the darkness of human arrogance. Humanity, God loves you and for your sake He became man, you are no longer alone!
Dear brothers and sisters, what are we to do with this grace? Only one thing: to accept the gift. Before we go in search of God, let us allow ourselves be sought by Him, who seeks us first. Let us not begin with our abilities, but with His grace, because He, Jesus, is the Saviour. Let us contemplate the Child and let ourselves be enveloped by His tenderness. We have no more excuses not to let ourselves be loved by Him: whatever goes wrong in life, whatever doesn't work in the Church, whatever problems there are in the world, will no longer serve as an excuse. It will become secondary, because in the face of Jesus' extravagant love, a love utter meekness and closeness, there is no excuse. The question at Christmas is, "Do I let myself be loved by God? Do I abandon myself to His love that comes to save me?"
Such a great gift deserves so much gratitude. To accept this grace means being ready to give thanks in return. But often we live our lives with such little gratitude. Today is the right day to get closer to the tabernacle, the crib, the manger, to say thank you. Let us receive the gift that is Jesus, in order then to become a gift like Jesus. Becoming a gift is giving meaning to life. And it is the best way to change the world: we change, the Church changes, history changes when we stop trying to change others but try to change ourselves, making our lives a gift.
Jesus shows us this tonight: He did not change history by pressuring anyone or by the force of words, but with the gift of His life. He didn't wait for us to become good before He loved us, but He gave Himself freely to us. May we not wait for our neighbours to become good before we do good for them, for the Church to be perfect before we love her, for others to respect us before we serve them. Let's begin with ourselves. This is what it means freely to accept the gift of grace. And holiness is nothing more than to preserve this freedom.
A charming legend relates that at the birth of Jesus, the shepherds hurried to the stable with various gifts. Each one brought what he had, some brought the fruits of their own work, some brought something precious. But, as they were presenting their gift, there was one shepherd who had nothing. He was very poor, he had nothing to offer. As the others competed in to give their gifts, he stood on the side-lines, embarrassed. At one point St. Joseph and Our Lady found it hard to receive all the gifts, many, especially Mary, who was holding the Baby. Then, seeing that shepherd with empty hands, she asked him to come closer. And she put Jesus in his arms. That shepherd, in accepting Him, realized that he had received what he did not deserve, that he had in his arms the greatest gift in history. He looked at his hands, those hands that always seemed empty to him: they had become the cradle of God. He felt loved, and overcoming the embarrassment, he began to show Jesus to the others, because he could not keep for himself the gift of gifts.
Dear brother, dear sister, if your hands look empty to you, if you think your heart is poor in love, tonight is for you. God's grace has appeared to shine in your life. Embrace it and the light of Christmas shines in you.
POPE FRANCIS
ANGELUS (Fourth Sunday of Advent)
Saint Peter's Square Sunday, 23 December 2018
Luke 1.39-45
Dear Brothers and Sisters, Good morning!
The liturgy of this Fourth Sunday of Advent focuses on the figure of Mary, the Virgin Mother, expecting the birth of Jesus, the Saviour of the world. Let us fix our gaze upon her, a model of faith and of charity; and we can ask ourselves: what were her thoughts in the months while she was expecting? The answer comes precisely from today’s Gospel passage, the narrative of Mary’s visit to her elderly relative Elizabeth (cf. Lk 1:39-45). The Angel Gabriel had revealed that Elizabeth was expecting a son and was already in her sixth month (cf. Lk 1:26, 36). So the Virgin, who had just conceived Jesus by the power of God, set out with haste for Nazareth, in Galilee, to reach the mountains of Judea, and visit her cousin.
The Gospel states: “she entered the house of Zechariah and greeted Elizabeth” (v. 40). Surely she congratulated her on her maternity, as in turn Elizabeth congratulated Mary, saying: “Blessed are you among women, and blessed is the fruit of your womb! And why is this granted me, that the mother of my Lord should come to me?” (vv. 42-43). And she immediately lauds Mary’s faith: “And blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord” (v. 45). The contrast is obvious between Mary, who had faith, and Zechariah, Elizabeth’s husband, who doubted, and did not believe the angel’s promise and therefore is left dumb until John’s birth. It is a contrast.
This episode helps us to interpret the mystery of man’s encounter with God in a very special light. An encounter that is not characterized by astonishing miracles, but rather, is characterized by faith and charity. Indeed, Mary is blessed because she believed: the encounter with God is the fruit of faith. Zechariah, however, who doubted and did not believe, was left deaf and dumb. To grow in faith during the long silence: without faith one remains inevitably deaf to the consoling voice of God; and incapable of speaking words of consolation and hope to our brothers and sisters. We see it every day: when people who have no faith, or who have very little faith, have to approach a person who is suffering, they speak words suited to the occasion, but they do not manage to touch the heart because they have no strength. They have no strength because they have no faith, and if they have no faith they do not find the words that can touch others’ hearts. Faith, in its turn, is nourished by charity. The Evangelist recounts that “Mary arose and went with haste” (v. 39) to Elizabeth: with haste, not with distress, not anxiously, but with haste, in peace. “She arose”: a gesture full of concern. She could have stayed at home to prepare for the birth of her son, but instead she takes care of others before herself, showing through her deeds that she is already a disciple of that Lord whom she carries in her womb. The event of Jesus’ birth began in this way, with a simple gesture of charity; after all, authentic charity is always the fruit of God’s love.
The Gospel passage about Mary’s visit to Elizabeth, which we heard at Mass today, prepares us to experience Christmas properly, by communicating to us the dynamism of faith and charity. This dynamism is the work of the Holy Spirit: the Spirit of Love who made Mary’s virginal womb fruitful and who spurred her to hasten to the service of her elderly relative. A dynamism full of joy, as seen in the encounter between the two mothers, which is entirely a hymn of joyful exultation in the Lord, who does great things with the little ones who trust in him.
May the Virgin Mary obtain for us the grace to experience an ‘extroverted’ Christmas, but not a scattered one: extroverted. May our ‘I’ not be at the centre, but rather the ‘You’ of Jesus and the ‘you’ of brothers and sisters, especially of those who need a hand. Then we will leave room for the Love that, even today, seeks to become flesh and to come to dwell in our midst.
After the Angelus, the Holy Father added:
Dear brothers and sisters, at this moment my thoughts go to the peoples of Indonesia, struck by violent natural disasters, which have caused serious losses of human life, many displaced and homeless people and enormous material damage. I invite everyone to join me in prayer for the victims and their loved ones. I am spiritually close to those who have been displaced and all the people afflicted, imploring God for relief in their suffering. I launch an appeal that these brothers and sisters not lack our solidarity and the support of the international community.
Let us pray together ... Hail Mary....
I greet all of you, faithful of Rome and pilgrims from Italy and from other countries. The day after tomorrow will be Christmas and my thoughts turn particularly to families, who are reuniting in these days: those who live far away from their parents set out and return home; siblings try to meet again.... At Christmas it is beautiful and important to be together as a family.
But so many people do not have this opportunity, for various reasons; and today I wish to address in a particular way all those who are far from their families and from their land. Dear brothers and sisters, our heavenly Father does not forget you and does not abandon you. If you are Christians, I hope you may find a true family in the Church, where you may feel the warmth of fraternal love. And to all, those who are far from their families, Christians and non-Christians, I say: the doors of the Christian community are open; Jesus is born for everyone and gives God’s love to everyone. I wish you a happy Sunday. Do not forget to pray for me. Enjoy your lunch. Arrivederci!
ANGELUS (Fourth Sunday of Advent)
Saint Peter's Square Sunday, 23 December 2018
Luke 1.39-45
Dear Brothers and Sisters, Good morning!
The liturgy of this Fourth Sunday of Advent focuses on the figure of Mary, the Virgin Mother, expecting the birth of Jesus, the Saviour of the world. Let us fix our gaze upon her, a model of faith and of charity; and we can ask ourselves: what were her thoughts in the months while she was expecting? The answer comes precisely from today’s Gospel passage, the narrative of Mary’s visit to her elderly relative Elizabeth (cf. Lk 1:39-45). The Angel Gabriel had revealed that Elizabeth was expecting a son and was already in her sixth month (cf. Lk 1:26, 36). So the Virgin, who had just conceived Jesus by the power of God, set out with haste for Nazareth, in Galilee, to reach the mountains of Judea, and visit her cousin.
The Gospel states: “she entered the house of Zechariah and greeted Elizabeth” (v. 40). Surely she congratulated her on her maternity, as in turn Elizabeth congratulated Mary, saying: “Blessed are you among women, and blessed is the fruit of your womb! And why is this granted me, that the mother of my Lord should come to me?” (vv. 42-43). And she immediately lauds Mary’s faith: “And blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord” (v. 45). The contrast is obvious between Mary, who had faith, and Zechariah, Elizabeth’s husband, who doubted, and did not believe the angel’s promise and therefore is left dumb until John’s birth. It is a contrast.
This episode helps us to interpret the mystery of man’s encounter with God in a very special light. An encounter that is not characterized by astonishing miracles, but rather, is characterized by faith and charity. Indeed, Mary is blessed because she believed: the encounter with God is the fruit of faith. Zechariah, however, who doubted and did not believe, was left deaf and dumb. To grow in faith during the long silence: without faith one remains inevitably deaf to the consoling voice of God; and incapable of speaking words of consolation and hope to our brothers and sisters. We see it every day: when people who have no faith, or who have very little faith, have to approach a person who is suffering, they speak words suited to the occasion, but they do not manage to touch the heart because they have no strength. They have no strength because they have no faith, and if they have no faith they do not find the words that can touch others’ hearts. Faith, in its turn, is nourished by charity. The Evangelist recounts that “Mary arose and went with haste” (v. 39) to Elizabeth: with haste, not with distress, not anxiously, but with haste, in peace. “She arose”: a gesture full of concern. She could have stayed at home to prepare for the birth of her son, but instead she takes care of others before herself, showing through her deeds that she is already a disciple of that Lord whom she carries in her womb. The event of Jesus’ birth began in this way, with a simple gesture of charity; after all, authentic charity is always the fruit of God’s love.
The Gospel passage about Mary’s visit to Elizabeth, which we heard at Mass today, prepares us to experience Christmas properly, by communicating to us the dynamism of faith and charity. This dynamism is the work of the Holy Spirit: the Spirit of Love who made Mary’s virginal womb fruitful and who spurred her to hasten to the service of her elderly relative. A dynamism full of joy, as seen in the encounter between the two mothers, which is entirely a hymn of joyful exultation in the Lord, who does great things with the little ones who trust in him.
May the Virgin Mary obtain for us the grace to experience an ‘extroverted’ Christmas, but not a scattered one: extroverted. May our ‘I’ not be at the centre, but rather the ‘You’ of Jesus and the ‘you’ of brothers and sisters, especially of those who need a hand. Then we will leave room for the Love that, even today, seeks to become flesh and to come to dwell in our midst.
After the Angelus, the Holy Father added:
Dear brothers and sisters, at this moment my thoughts go to the peoples of Indonesia, struck by violent natural disasters, which have caused serious losses of human life, many displaced and homeless people and enormous material damage. I invite everyone to join me in prayer for the victims and their loved ones. I am spiritually close to those who have been displaced and all the people afflicted, imploring God for relief in their suffering. I launch an appeal that these brothers and sisters not lack our solidarity and the support of the international community.
Let us pray together ... Hail Mary....
I greet all of you, faithful of Rome and pilgrims from Italy and from other countries. The day after tomorrow will be Christmas and my thoughts turn particularly to families, who are reuniting in these days: those who live far away from their parents set out and return home; siblings try to meet again.... At Christmas it is beautiful and important to be together as a family.
But so many people do not have this opportunity, for various reasons; and today I wish to address in a particular way all those who are far from their families and from their land. Dear brothers and sisters, our heavenly Father does not forget you and does not abandon you. If you are Christians, I hope you may find a true family in the Church, where you may feel the warmth of fraternal love. And to all, those who are far from their families, Christians and non-Christians, I say: the doors of the Christian community are open; Jesus is born for everyone and gives God’s love to everyone. I wish you a happy Sunday. Do not forget to pray for me. Enjoy your lunch. Arrivederci!
POPE FRANCIS
ANGELUS
Saint Peter's Square - Sunday, 16 December 2018
3rd Sunday of Advent - Luke 3.10-18
Dear Brothers and Sisters, Good morning!
On this third Sunday of Advent, the liturgy invites us to joy. Listen carefully: to joy. The prophet Zephaniah addresses these words to a small group of the people of Israel: “Sing aloud, O Daughter of Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem!” (3:14) Shout with joy, rejoice, exult: this is this Sunday’s invitation. The inhabitants of the Holy City are called to rejoice because the Lord has taken away his judgments against them (cf v. 15). God has forgiven, he did not wish to punish! As a result the people no longer have any reason for sadness. There is no longer reason for desolation, but rather, everything leads to joyful gratitude toward God who always wishes to deliver and save those he loves. And the Lord’s love for his people is endless, tantamount to the tenderness of a father for his children, of a groom for his bride, as Zephanaiah again says: “he will rejoice over you with gladness, he will renew you in his love; he will exult over you with loud singing” (v. 17). This is — so it is called — the Sunday of joy: the third Sunday of Advent, before Christmas.
This appeal by the prophet is particularly appropriate during the Season in which we are preparing ourselves for Christmas, because it can be applied to Jesus, the Emmanuel, the God-with-us: his presence is the wellspring of joy. Indeed, Zephaniah proclaims: “The King of Israel, the Lord, is in your midst”, and a little later he repeats: “The Lord your God is in your midst, a warrior who gives victory” (vv. 15, 17). This message finds its full meaning in the moment of the Annunciation to Mary, narrated by the evangelist Luke. The words addressed to the Virgin by the Angel Gabriel are like an echo of those of the prophet. What does the Archangel Gabriel say? “Hail, full of grace, the Lord is with you! (Lk 1:28). He tells Our Lady to “Rejoice”. In an isolated hamlet of Galilee, in the heart of a young woman unknown to the world, God kindles the spark of happiness for the entire world. And today, the same announcement is addressed to the Church, called to receive the Gospel so that it may become flesh, concrete life. He says to the Church, to all of us: “Rejoice, little Christian community, poor and humble but beautiful in my eyes because you ardently desire my Kingdom, you hunger and thirst for justice, you patiently weave the fabric of peace, you do not pursue the powerful of the moment but remain faithfully beside the poor. And thus you fear nothing but your heart is in joy”. If we live like this, in the presence of the Lord, our heart will always be in joy — when there is ‘high-level’, full joy, and the humble everyday joy, which is peace. Peace is the smallest joy, but it is joy.
Saint Paul, too, exhorts us today to have no anxiety, to have no despair about anything, but rather, in every circumstance, to make our requests, our needs, our worries known to God “by prayer and supplication” (Phil 4:6). The awareness that we can always turn to the Lord in our difficulties, and that he never rejects our invocations, is a great reason for joy. No worry, no fear will ever be able to take away this serenity which comes not from human things, from human comforts, no: the serenity that comes from God, from knowing that God lovingly guides our lives, and he always does so. Even in the midst of problems and suffering, this certainty fosters hope and courage.
However, in order to receive the Lord’s invitation to joy, it is necessary to be people willing to call ourselves into question. What does this mean? Just like those who, after listening to the preaching of John the Baptist, ask him: You preach this, but we, “What then shall we do” (Lk 3:10). What should I do? This question is the first step for the conversion that we are called to carry out during this Season of Advent. Let each of us ask ourself: what should I do? A very small thing, but “what should I do?”. And may the Virgin Mary, who is our mother, help us to open our heart to the God-who-comes, so that he may shower our whole life with joy.
After the Angelus, the Holy Father continued:
Dear brothers and sisters, last week in Marrakech, Morocco, the Global Compact for Safe, Orderly and Regular Migration, which aims to be a reference framework for the entire international community, was approved. I thus hope that thanks to this instrument too, [the international community] will be able to work with responsibility, solidarity and compassion toward those who, for various reasons, have left their own country, and I entrust this intention to your prayers.
I greet you all, families, parish groups and associations who have come from Rome, from Italy and from many parts of the world. In particular I greet the pilgrims from Seville, Hamburg, Munich and Chapelle, Belgium. I greet the faithful from Pescara, Potenza, Bucchianico, Fabriano and Blera; the Comboni Lay Missionaries and the Scouts from Jesolo and Ca’ Savio.
And now I especially address you, dear children of Rome, who have come for the blessing of the ‘Bambinelli’ (Baby Jesus figurines), accompanied by Auxiliary Bishop Ruzza. I thank the Centro Oratori Romani and the volunteers. Dear children, when you gather together in prayer before the Nativity scene in your homes, fixing your gaze on Baby Jesus, you will feel the wonder.... You may ask me: what does ‘wonder’ mean? It is a stronger feeling, it is more than a common emotion. It is seeing God: the wonder of the great mystery of God made man; and the Holy Spirit will place the humility, tenderness and goodness of Jesus in your heart. Jesus is good; Jesus is tender; Jesus is humble. This is the true Christmas! Do not forget this. May it be so for you and for your family members. I bless all the ‘Bambinelli’.
I wish everyone a happy Sunday and a happy third week of Advent, with joy, much joy, and much peace when joy is not possible. And please, do not forget to pray for me. Enjoy your lunch. Arrivederci!
ANGELUS
Saint Peter's Square - Sunday, 16 December 2018
3rd Sunday of Advent - Luke 3.10-18
Dear Brothers and Sisters, Good morning!
On this third Sunday of Advent, the liturgy invites us to joy. Listen carefully: to joy. The prophet Zephaniah addresses these words to a small group of the people of Israel: “Sing aloud, O Daughter of Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem!” (3:14) Shout with joy, rejoice, exult: this is this Sunday’s invitation. The inhabitants of the Holy City are called to rejoice because the Lord has taken away his judgments against them (cf v. 15). God has forgiven, he did not wish to punish! As a result the people no longer have any reason for sadness. There is no longer reason for desolation, but rather, everything leads to joyful gratitude toward God who always wishes to deliver and save those he loves. And the Lord’s love for his people is endless, tantamount to the tenderness of a father for his children, of a groom for his bride, as Zephanaiah again says: “he will rejoice over you with gladness, he will renew you in his love; he will exult over you with loud singing” (v. 17). This is — so it is called — the Sunday of joy: the third Sunday of Advent, before Christmas.
This appeal by the prophet is particularly appropriate during the Season in which we are preparing ourselves for Christmas, because it can be applied to Jesus, the Emmanuel, the God-with-us: his presence is the wellspring of joy. Indeed, Zephaniah proclaims: “The King of Israel, the Lord, is in your midst”, and a little later he repeats: “The Lord your God is in your midst, a warrior who gives victory” (vv. 15, 17). This message finds its full meaning in the moment of the Annunciation to Mary, narrated by the evangelist Luke. The words addressed to the Virgin by the Angel Gabriel are like an echo of those of the prophet. What does the Archangel Gabriel say? “Hail, full of grace, the Lord is with you! (Lk 1:28). He tells Our Lady to “Rejoice”. In an isolated hamlet of Galilee, in the heart of a young woman unknown to the world, God kindles the spark of happiness for the entire world. And today, the same announcement is addressed to the Church, called to receive the Gospel so that it may become flesh, concrete life. He says to the Church, to all of us: “Rejoice, little Christian community, poor and humble but beautiful in my eyes because you ardently desire my Kingdom, you hunger and thirst for justice, you patiently weave the fabric of peace, you do not pursue the powerful of the moment but remain faithfully beside the poor. And thus you fear nothing but your heart is in joy”. If we live like this, in the presence of the Lord, our heart will always be in joy — when there is ‘high-level’, full joy, and the humble everyday joy, which is peace. Peace is the smallest joy, but it is joy.
Saint Paul, too, exhorts us today to have no anxiety, to have no despair about anything, but rather, in every circumstance, to make our requests, our needs, our worries known to God “by prayer and supplication” (Phil 4:6). The awareness that we can always turn to the Lord in our difficulties, and that he never rejects our invocations, is a great reason for joy. No worry, no fear will ever be able to take away this serenity which comes not from human things, from human comforts, no: the serenity that comes from God, from knowing that God lovingly guides our lives, and he always does so. Even in the midst of problems and suffering, this certainty fosters hope and courage.
However, in order to receive the Lord’s invitation to joy, it is necessary to be people willing to call ourselves into question. What does this mean? Just like those who, after listening to the preaching of John the Baptist, ask him: You preach this, but we, “What then shall we do” (Lk 3:10). What should I do? This question is the first step for the conversion that we are called to carry out during this Season of Advent. Let each of us ask ourself: what should I do? A very small thing, but “what should I do?”. And may the Virgin Mary, who is our mother, help us to open our heart to the God-who-comes, so that he may shower our whole life with joy.
After the Angelus, the Holy Father continued:
Dear brothers and sisters, last week in Marrakech, Morocco, the Global Compact for Safe, Orderly and Regular Migration, which aims to be a reference framework for the entire international community, was approved. I thus hope that thanks to this instrument too, [the international community] will be able to work with responsibility, solidarity and compassion toward those who, for various reasons, have left their own country, and I entrust this intention to your prayers.
I greet you all, families, parish groups and associations who have come from Rome, from Italy and from many parts of the world. In particular I greet the pilgrims from Seville, Hamburg, Munich and Chapelle, Belgium. I greet the faithful from Pescara, Potenza, Bucchianico, Fabriano and Blera; the Comboni Lay Missionaries and the Scouts from Jesolo and Ca’ Savio.
And now I especially address you, dear children of Rome, who have come for the blessing of the ‘Bambinelli’ (Baby Jesus figurines), accompanied by Auxiliary Bishop Ruzza. I thank the Centro Oratori Romani and the volunteers. Dear children, when you gather together in prayer before the Nativity scene in your homes, fixing your gaze on Baby Jesus, you will feel the wonder.... You may ask me: what does ‘wonder’ mean? It is a stronger feeling, it is more than a common emotion. It is seeing God: the wonder of the great mystery of God made man; and the Holy Spirit will place the humility, tenderness and goodness of Jesus in your heart. Jesus is good; Jesus is tender; Jesus is humble. This is the true Christmas! Do not forget this. May it be so for you and for your family members. I bless all the ‘Bambinelli’.
I wish everyone a happy Sunday and a happy third week of Advent, with joy, much joy, and much peace when joy is not possible. And please, do not forget to pray for me. Enjoy your lunch. Arrivederci!
POPE FRANCIS
ANGELUS
Saint Peter's Square - Sunday, 6 December 2015
2nd Sunday of Advent - Luke 3.1-6
Dear Brothers and Sisters, Good morning!
On this second Sunday of Advent, the Liturgy places us in the school of John the Baptist, who preached “a baptism of repentance for the forgiveness of sins”. Perhaps we ask ourselves, “Why do we have to convert? Conversion is about an atheist who becomes a believer or a sinner who becomes just. But we don’t need it. We are already Christians. So we are okay”. But this isn’t true. In thinking like this, we don’t realize that it is precisely because of this presumption — that we are Christians, that everyone is good, that we’re okay — that we must convert: from the supposition that, all things considered, things are fine as they are and we don’t need any kind of conversion. But let us ask ourselves: is it true that in the various situations and circumstances of life, we have within us the same feelings that Jesus has? Is it true that we feel as Christ feels? For example, when we suffer some wrongdoing or some insult, do we manage to react without animosity and to forgive from the heart those who apologize to us? How difficult it is to forgive! How difficult! “You’re going to pay for this” — that phrase comes from inside! When we are called to share joys or sorrows, do we know how to sincerely weep with those who weep and rejoice with those who rejoice? When we should express our faith, do we know how to do it with courage and simplicity, without being ashamed of the Gospel? Thus we can ask ourselves so many questions. We’re not all right. We must always convert and have the sentiments that Jesus had.
The voice of the Baptist still cries in the deserts of humanity today, which are — what are today’s deserts? — closed minds and hardened hearts. And [his voice] causes us to ask ourselves if we are actually following the right path, living a life according to the Gospel. Today, as then, he admonishes us with the words of the Prophet Isaiah: “Prepare the way of the Lord!” (v. 4). It is a pressing invitation to open one’s heart and receive the salvation that God offers ceaselessly, almost obstinately, because he wants us all to be free from the slavery of sin. But the text of the prophet amplifies this voice, portending that “all flesh shall see the salvation of God” (v. 6). And salvation is offered to every man, and every people, without exclusion, to each one of us. None of us can say, “I’m a saint; I’m perfect; I’m already saved”. No. We must always accept this offer of salvation. This is the reason for the Year of Mercy: to go farther on this journey of salvation, this path that Jesus taught us. God wants all of mankind to be saved through Jesus, the one mediator (cf. 1 Tim 2:4-6).
Therefore, each one of us is called to make Jesus known to those who do not yet know him. But this is not to proselytize. No, it is to open a door. “Woe to me if I do not preach the gospel!” (1 Cor 9:16), St Paul declared. If Our Lord Jesus has changed our lives, and he changes it every time we go to him, how can we not feel the passion to make him known to those we encounter at work, at school, in our apartment building, in the hospital, in meeting places? If we look around us, we find people who would be willing to begin — or begin again — a journey of faith were they to encounter Christians in love with Jesus. Shouldn’t we and couldn’t we be these Christians? I leave you this question: “Am I truly in love with Jesus? Am I convinced that Jesus offers me and gives me salvation?” And, if I am in love, I have to make him known! But we must be courageous: lay low the mountains of pride and rivalry; fill in the ravines dug by indifference and apathy; make straight the paths of our laziness and our compromises.
May the Virgin Mary, who is Mother and knows how to do so, help us to tear down the walls and the obstacles that impede our conversion, that is, our journey toward the encounter with the Lord. He alone, Jesus alone can fulfil all the hopes of man!
After the Angelus:
Dear brothers and sisters, I am closely following the work of the climate conference underway in Paris, and a question I asked in Laudato Si’ comes again to my mind: “What kind of world do we want to leave to those who come after us, to children who are now growing up?” (n. 160). For the good of our common home, of all of us and of the future generations, in Paris every effort should be directed toward mitigating the impacts of climate change and, at the same time, opposing poverty and leading human dignity to flourish. The two choices go together. Stopping climate change and curbing poverty so that human dignity may flourish. Let us pray that the Holy Spirit enlighten those who are called to make such important decisions and give them the courage to always have as the prime criterion the greater good of the human family.
Tomorrow, we mark the 50th anniversary of a memorable event between Catholics and Orthodox. On 7 December 1965, the vigil of the conclusion of the Second Vatican Council, a joint declaration of Paul VI and Ecumenical Patriarch Athenagoras eliminated the sentences of excommunication exchanged between the Churches of Rome and Constantinople in 1054. It is truly providential that this historic gesture of reconciliation, which created the conditions for a new dialogue between Orthodox and Catholics in love and truth, would be commemorated precisely at the beginning of the Jubilee of Mercy. There is no authentic path toward unity without a petition for forgiveness, to God and among ourselves, for the sin of division. Let us recall in our prayer the dear Ecumenical Patriarch Bartholomew and the other leaders of the Orthodox Churches and let us ask the Lord that relations between Catholics and Orthodox be always inspired by fraternal love.
Yesterday in Chimbote, Peru, Michał Tomaszek and Zbigniew Strzałkowski, Conventual Franciscans, and Alessandro Dordi, a fidei donum priest, who were assassinated in hatred of the faith in 1991, were beatified. May these martyrs’ fidelity in following Jesus give all of us, especially Christians persecuted in different parts of the world, the strength to bear witness to the Gospel with courage.
I wish you all a happy Sunday and a good preparation for the beginning of the Year of Mercy. Please don’t forget to pray for me. Have a good lunch. Arrivederci!
Angelus, 6 December 2015 | Francis (vatican.va)
ANGELUS
Saint Peter's Square - Sunday, 6 December 2015
2nd Sunday of Advent - Luke 3.1-6
Dear Brothers and Sisters, Good morning!
On this second Sunday of Advent, the Liturgy places us in the school of John the Baptist, who preached “a baptism of repentance for the forgiveness of sins”. Perhaps we ask ourselves, “Why do we have to convert? Conversion is about an atheist who becomes a believer or a sinner who becomes just. But we don’t need it. We are already Christians. So we are okay”. But this isn’t true. In thinking like this, we don’t realize that it is precisely because of this presumption — that we are Christians, that everyone is good, that we’re okay — that we must convert: from the supposition that, all things considered, things are fine as they are and we don’t need any kind of conversion. But let us ask ourselves: is it true that in the various situations and circumstances of life, we have within us the same feelings that Jesus has? Is it true that we feel as Christ feels? For example, when we suffer some wrongdoing or some insult, do we manage to react without animosity and to forgive from the heart those who apologize to us? How difficult it is to forgive! How difficult! “You’re going to pay for this” — that phrase comes from inside! When we are called to share joys or sorrows, do we know how to sincerely weep with those who weep and rejoice with those who rejoice? When we should express our faith, do we know how to do it with courage and simplicity, without being ashamed of the Gospel? Thus we can ask ourselves so many questions. We’re not all right. We must always convert and have the sentiments that Jesus had.
The voice of the Baptist still cries in the deserts of humanity today, which are — what are today’s deserts? — closed minds and hardened hearts. And [his voice] causes us to ask ourselves if we are actually following the right path, living a life according to the Gospel. Today, as then, he admonishes us with the words of the Prophet Isaiah: “Prepare the way of the Lord!” (v. 4). It is a pressing invitation to open one’s heart and receive the salvation that God offers ceaselessly, almost obstinately, because he wants us all to be free from the slavery of sin. But the text of the prophet amplifies this voice, portending that “all flesh shall see the salvation of God” (v. 6). And salvation is offered to every man, and every people, without exclusion, to each one of us. None of us can say, “I’m a saint; I’m perfect; I’m already saved”. No. We must always accept this offer of salvation. This is the reason for the Year of Mercy: to go farther on this journey of salvation, this path that Jesus taught us. God wants all of mankind to be saved through Jesus, the one mediator (cf. 1 Tim 2:4-6).
Therefore, each one of us is called to make Jesus known to those who do not yet know him. But this is not to proselytize. No, it is to open a door. “Woe to me if I do not preach the gospel!” (1 Cor 9:16), St Paul declared. If Our Lord Jesus has changed our lives, and he changes it every time we go to him, how can we not feel the passion to make him known to those we encounter at work, at school, in our apartment building, in the hospital, in meeting places? If we look around us, we find people who would be willing to begin — or begin again — a journey of faith were they to encounter Christians in love with Jesus. Shouldn’t we and couldn’t we be these Christians? I leave you this question: “Am I truly in love with Jesus? Am I convinced that Jesus offers me and gives me salvation?” And, if I am in love, I have to make him known! But we must be courageous: lay low the mountains of pride and rivalry; fill in the ravines dug by indifference and apathy; make straight the paths of our laziness and our compromises.
May the Virgin Mary, who is Mother and knows how to do so, help us to tear down the walls and the obstacles that impede our conversion, that is, our journey toward the encounter with the Lord. He alone, Jesus alone can fulfil all the hopes of man!
After the Angelus:
Dear brothers and sisters, I am closely following the work of the climate conference underway in Paris, and a question I asked in Laudato Si’ comes again to my mind: “What kind of world do we want to leave to those who come after us, to children who are now growing up?” (n. 160). For the good of our common home, of all of us and of the future generations, in Paris every effort should be directed toward mitigating the impacts of climate change and, at the same time, opposing poverty and leading human dignity to flourish. The two choices go together. Stopping climate change and curbing poverty so that human dignity may flourish. Let us pray that the Holy Spirit enlighten those who are called to make such important decisions and give them the courage to always have as the prime criterion the greater good of the human family.
Tomorrow, we mark the 50th anniversary of a memorable event between Catholics and Orthodox. On 7 December 1965, the vigil of the conclusion of the Second Vatican Council, a joint declaration of Paul VI and Ecumenical Patriarch Athenagoras eliminated the sentences of excommunication exchanged between the Churches of Rome and Constantinople in 1054. It is truly providential that this historic gesture of reconciliation, which created the conditions for a new dialogue between Orthodox and Catholics in love and truth, would be commemorated precisely at the beginning of the Jubilee of Mercy. There is no authentic path toward unity without a petition for forgiveness, to God and among ourselves, for the sin of division. Let us recall in our prayer the dear Ecumenical Patriarch Bartholomew and the other leaders of the Orthodox Churches and let us ask the Lord that relations between Catholics and Orthodox be always inspired by fraternal love.
Yesterday in Chimbote, Peru, Michał Tomaszek and Zbigniew Strzałkowski, Conventual Franciscans, and Alessandro Dordi, a fidei donum priest, who were assassinated in hatred of the faith in 1991, were beatified. May these martyrs’ fidelity in following Jesus give all of us, especially Christians persecuted in different parts of the world, the strength to bear witness to the Gospel with courage.
I wish you all a happy Sunday and a good preparation for the beginning of the Year of Mercy. Please don’t forget to pray for me. Have a good lunch. Arrivederci!
Angelus, 6 December 2015 | Francis (vatican.va)
POPE FRANCIS
ANGELUS
Saint Peter's Square
Sunday, 2 December 2018
Dear Brothers and Sisters, Good morning!
Today Advent begins, the liturgical time which prepares us for Christmas, inviting us to lift our gaze and open our hearts to welcome Jesus. During Advent we do not just live in anticipation of Christmas; we are also called to rekindle the anticipation of the glorious return of Christ — when he will return at the end of time — preparing ourselves, with consistent and courageous choices, for the final encounter with him. We remember Christmas, we await the glorious return of Christ, and also our personal encounter: the day in which the Lord will call.
During these four weeks we are called to leave behind a resigned and routine way of life and to go forth, nourishing hope, nourishing dreams for a new future. This Sunday’s Gospel (cf. Lk 21:25-28, 34-36) goes in this very direction and puts us on guard against allowing ourselves to be oppressed by an egocentric lifestyle or by the phrenetic pace of our days. Jesus’ words resonate in a particularly incisive way: “take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly ... But watch at all times, praying” (vv. 34, 36).
To be mindful and to pray: this is how to live the time between now and Christmas. To be mindful and to pray. Inner listlessness comes from always turning around ourselves and being blocked by our own life, with its problems, its joy, and suffering, but always turning around ourselves. And this is wearying; this is dull, this closes us off to hope. Here lies the root of the lethargy and laziness that the Gospel speaks about. Advent invites us to a commitment to vigilance, looking beyond ourselves, expanding our mind and heart in order to open ourselves up to the needs of people, of brothers and sisters, and to the desire for a new world. It is the desire of many people tormented by hunger, by injustice and by war. It is the desire of the poor, the weak, the abandoned. This is a favourable time to open our hearts, to ask ourselves concrete questions about how and for whom we expend our lives.
The second attitude to best experience the time of awaiting the Lord is that of prayer. Arise, “look up and raise your heads, because your redemption is drawing near” (v. 28), the Gospel of Luke cautions. It is about standing up and praying, turning our thoughts and our hearts to Jesus who is about to come. One stands when awaiting something or someone. We await Jesus and we wish to await him in prayer which is closely linked to vigilance. Praying, awaiting Jesus, opening oneself to others, being mindful, not withdrawn in ourselves. But if we think of Christmas in the light of consumerism, of seeing what I can buy in order to do this and that, of a worldly celebration, Jesus will pass by and we will not find him. We await Jesus and we wish to await him in prayer which is closely linked to vigilance.
But what is the horizon of our prayerful anticipation? In the Bible the voices of the prophets are especially revealing to us. Today it is that of Jeremiah who speaks to the people who had been harshly tried by exile and who risked losing their very identity. We Christians too, who are also the People of God, run the risk of becoming worldly and of losing our identity, indeed of ‘paganizing’ the Christian way. Therefore, we need the Word of God through which the prophet proclaims: “Behold, the days are coming, says the Lord, when I will fulfil the promise I made ... I will cause a righteous Branch to spring forth for David; and he shall execute justice and righteousness in the land” (Jer 33:14-15). And that righteous branch is Jesus. It is Jesus who comes and whom we await. May the Virgin Mary, who leads us to Jesus, a woman of expectation and prayer, help us to strengthen our hope in the promises of her Son Jesus, in order to enable us to understand that through the travail of history, God always remains steadfast and uses human errors, too, to manifest his mercy.
After praying the Angelus, Pope Francis continued:
Dear brothers and sisters, Advent is a time of hope. At this time I would like to express my hope for peace for the children of Syria, beloved Syria tormented by a war that has already endured eight years. For this reason, joining the initiative of ‘Aid to the Church in Need’, I will now light a candle, along with many children who will do the same, Syrian children and many faithful throughout the world who today are lighting their candles. [He lights a candle.]
May this flame of hope and many small flames of hope dispel the darkness of war! Let us pray for and help Christians to remain in Syria and in the Middle East as witnesses to mercy, forgiveness and reconciliation. May the flame of hope also reach all those who are currently subjected to conflict and tension in various parts of the world, near and far. May the prayer of the Church help them to feel the closeness of the faithful God and touch each conscience for a sincere commitment to promote peace. And may God, our Lord, forgive those who wage war, those who manufacture weapons, and convert their hearts. Let us pray for peace in beloved Syria.
[Hail Mary....]
I greet all of you, people of Rome and pilgrims present here, in particular those from Linden, in the United States of America, Valencia and Pamplona, as well as the students and professors from the Colegio Claret of Madrid.
I greet the polyphonic choir from Modica, the faithful from Altamura, Conversano and Laterza. I wish everyone a happy Sunday and a good Advent journey. Please do not forget to pray for me. Enjoy your lunch. Arrivederci!
ANGELUS
Saint Peter's Square
Sunday, 2 December 2018
Dear Brothers and Sisters, Good morning!
Today Advent begins, the liturgical time which prepares us for Christmas, inviting us to lift our gaze and open our hearts to welcome Jesus. During Advent we do not just live in anticipation of Christmas; we are also called to rekindle the anticipation of the glorious return of Christ — when he will return at the end of time — preparing ourselves, with consistent and courageous choices, for the final encounter with him. We remember Christmas, we await the glorious return of Christ, and also our personal encounter: the day in which the Lord will call.
During these four weeks we are called to leave behind a resigned and routine way of life and to go forth, nourishing hope, nourishing dreams for a new future. This Sunday’s Gospel (cf. Lk 21:25-28, 34-36) goes in this very direction and puts us on guard against allowing ourselves to be oppressed by an egocentric lifestyle or by the phrenetic pace of our days. Jesus’ words resonate in a particularly incisive way: “take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly ... But watch at all times, praying” (vv. 34, 36).
To be mindful and to pray: this is how to live the time between now and Christmas. To be mindful and to pray. Inner listlessness comes from always turning around ourselves and being blocked by our own life, with its problems, its joy, and suffering, but always turning around ourselves. And this is wearying; this is dull, this closes us off to hope. Here lies the root of the lethargy and laziness that the Gospel speaks about. Advent invites us to a commitment to vigilance, looking beyond ourselves, expanding our mind and heart in order to open ourselves up to the needs of people, of brothers and sisters, and to the desire for a new world. It is the desire of many people tormented by hunger, by injustice and by war. It is the desire of the poor, the weak, the abandoned. This is a favourable time to open our hearts, to ask ourselves concrete questions about how and for whom we expend our lives.
The second attitude to best experience the time of awaiting the Lord is that of prayer. Arise, “look up and raise your heads, because your redemption is drawing near” (v. 28), the Gospel of Luke cautions. It is about standing up and praying, turning our thoughts and our hearts to Jesus who is about to come. One stands when awaiting something or someone. We await Jesus and we wish to await him in prayer which is closely linked to vigilance. Praying, awaiting Jesus, opening oneself to others, being mindful, not withdrawn in ourselves. But if we think of Christmas in the light of consumerism, of seeing what I can buy in order to do this and that, of a worldly celebration, Jesus will pass by and we will not find him. We await Jesus and we wish to await him in prayer which is closely linked to vigilance.
But what is the horizon of our prayerful anticipation? In the Bible the voices of the prophets are especially revealing to us. Today it is that of Jeremiah who speaks to the people who had been harshly tried by exile and who risked losing their very identity. We Christians too, who are also the People of God, run the risk of becoming worldly and of losing our identity, indeed of ‘paganizing’ the Christian way. Therefore, we need the Word of God through which the prophet proclaims: “Behold, the days are coming, says the Lord, when I will fulfil the promise I made ... I will cause a righteous Branch to spring forth for David; and he shall execute justice and righteousness in the land” (Jer 33:14-15). And that righteous branch is Jesus. It is Jesus who comes and whom we await. May the Virgin Mary, who leads us to Jesus, a woman of expectation and prayer, help us to strengthen our hope in the promises of her Son Jesus, in order to enable us to understand that through the travail of history, God always remains steadfast and uses human errors, too, to manifest his mercy.
After praying the Angelus, Pope Francis continued:
Dear brothers and sisters, Advent is a time of hope. At this time I would like to express my hope for peace for the children of Syria, beloved Syria tormented by a war that has already endured eight years. For this reason, joining the initiative of ‘Aid to the Church in Need’, I will now light a candle, along with many children who will do the same, Syrian children and many faithful throughout the world who today are lighting their candles. [He lights a candle.]
May this flame of hope and many small flames of hope dispel the darkness of war! Let us pray for and help Christians to remain in Syria and in the Middle East as witnesses to mercy, forgiveness and reconciliation. May the flame of hope also reach all those who are currently subjected to conflict and tension in various parts of the world, near and far. May the prayer of the Church help them to feel the closeness of the faithful God and touch each conscience for a sincere commitment to promote peace. And may God, our Lord, forgive those who wage war, those who manufacture weapons, and convert their hearts. Let us pray for peace in beloved Syria.
[Hail Mary....]
I greet all of you, people of Rome and pilgrims present here, in particular those from Linden, in the United States of America, Valencia and Pamplona, as well as the students and professors from the Colegio Claret of Madrid.
I greet the polyphonic choir from Modica, the faithful from Altamura, Conversano and Laterza. I wish everyone a happy Sunday and a good Advent journey. Please do not forget to pray for me. Enjoy your lunch. Arrivederci!
Pope Francis 25.11.18 Angelus, St Peter's Square Solemnity of Christ the King John 18: 33b-37
Dear Brothers and Sisters, Good morning!
The Solemnity of Christ, King of the Universe, which we celebrate today, is set at the conclusion of the liturgical year and recalls that the life of creation does not advance at random, but proceeds toward a final destination: the definitive manifestation of Christ, Lord of history and of all creation. The conclusion of history will be his eternal kingdom.
Today’s Gospel passage (cf. Jn 18:33-37) speaks to us about this kingdom, the kingdom of Christ, the kingdom of Jesus, recounting the humiliating situation that Jesus is in after being arrested in Gethsemane: bound, insulted, accused and led before the authorities of Jerusalem. And then, he is presented to the Roman prosecutor, as one who seeks to undermine political power, to become the king of the Jews.
So Pilate conducts his inquest and, in a dramatic interrogation, twice asks Jesus if He is a king (cf. vv. 33, 37).
And Jesus initially responds that his kingship “is not of this world” (v. 36). Then he states: “You say that I am a king” (v. 37).
It is evident from his entire life that Jesus does not have political ambitions. Let us recall that after the multiplication of the loaves, the people, excited by the miracle, would have sought to proclaim him king, to overturn the Roman power and re-establish the kingdom of Israel. But for Jesus the kingdom is something else, and it is certainly not achieved by revolt, violence and the force of arms. This is why he withdrew alone to pray on the mount (cf. Jn 6:5-15). Now, in responding, He makes Pilate take note that His disciples did not fight to defend Him. He says: “if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews” (Jn 18:36).
Jesus wants to make it understood that above and beyond political power there is another even greater one, which is not obtained by human means.
He has come to earth to exercise this power, which is love, by bearing witness to the truth (cf. v. 37), the divine truth which ultimately is the essential message of the Gospel: “God is love” (1 Jn 4:8); and he wishes to establish in the world his kingdom of love, justice and peace. And this is the kingdom of which Jesus is king, and which extends until the end of times.
History teaches us that kingdoms founded on the force of arms and on the abuse of power are fragile and sooner or later collapse. But the Kingdom of God is founded on his love and is rooted in hearts — the Kingdom of God is rooted in hearts —, conferring peace, freedom and fullness of life upon those who embrace it. We all want peace; we all want freedom and we want fulfilment. And how do you do this? Allow the love of God, the Kingdom of God, the love of Jesus, to take root in your heart and you will have peace, you will have freedom and you will have fulfilment.
Today Jesus asks us to allow him to become our king. A king who, with his word, his example and his life immolated on the cross saved us from death, and — this king — indicates the path to those who are lost, gives new light to our existence marred by doubt, by fear and by everyday trials. But we must not forget that Jesus’ kingdom is not of this world. He will give new meaning to our life — at times even put to difficult tests through our mistakes and our sins — merely on the condition that we not follow the logics of the world and of its ‘kings’.
May the Virgin Mary help us to welcome Jesus as the king of our life and to spread his kingdom, by bearing witness to the truth which is love.
Dear Brothers and Sisters, Good morning!
The Solemnity of Christ, King of the Universe, which we celebrate today, is set at the conclusion of the liturgical year and recalls that the life of creation does not advance at random, but proceeds toward a final destination: the definitive manifestation of Christ, Lord of history and of all creation. The conclusion of history will be his eternal kingdom.
Today’s Gospel passage (cf. Jn 18:33-37) speaks to us about this kingdom, the kingdom of Christ, the kingdom of Jesus, recounting the humiliating situation that Jesus is in after being arrested in Gethsemane: bound, insulted, accused and led before the authorities of Jerusalem. And then, he is presented to the Roman prosecutor, as one who seeks to undermine political power, to become the king of the Jews.
So Pilate conducts his inquest and, in a dramatic interrogation, twice asks Jesus if He is a king (cf. vv. 33, 37).
And Jesus initially responds that his kingship “is not of this world” (v. 36). Then he states: “You say that I am a king” (v. 37).
It is evident from his entire life that Jesus does not have political ambitions. Let us recall that after the multiplication of the loaves, the people, excited by the miracle, would have sought to proclaim him king, to overturn the Roman power and re-establish the kingdom of Israel. But for Jesus the kingdom is something else, and it is certainly not achieved by revolt, violence and the force of arms. This is why he withdrew alone to pray on the mount (cf. Jn 6:5-15). Now, in responding, He makes Pilate take note that His disciples did not fight to defend Him. He says: “if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews” (Jn 18:36).
Jesus wants to make it understood that above and beyond political power there is another even greater one, which is not obtained by human means.
He has come to earth to exercise this power, which is love, by bearing witness to the truth (cf. v. 37), the divine truth which ultimately is the essential message of the Gospel: “God is love” (1 Jn 4:8); and he wishes to establish in the world his kingdom of love, justice and peace. And this is the kingdom of which Jesus is king, and which extends until the end of times.
History teaches us that kingdoms founded on the force of arms and on the abuse of power are fragile and sooner or later collapse. But the Kingdom of God is founded on his love and is rooted in hearts — the Kingdom of God is rooted in hearts —, conferring peace, freedom and fullness of life upon those who embrace it. We all want peace; we all want freedom and we want fulfilment. And how do you do this? Allow the love of God, the Kingdom of God, the love of Jesus, to take root in your heart and you will have peace, you will have freedom and you will have fulfilment.
Today Jesus asks us to allow him to become our king. A king who, with his word, his example and his life immolated on the cross saved us from death, and — this king — indicates the path to those who are lost, gives new light to our existence marred by doubt, by fear and by everyday trials. But we must not forget that Jesus’ kingdom is not of this world. He will give new meaning to our life — at times even put to difficult tests through our mistakes and our sins — merely on the condition that we not follow the logics of the world and of its ‘kings’.
May the Virgin Mary help us to welcome Jesus as the king of our life and to spread his kingdom, by bearing witness to the truth which is love.
Pope Francis 15.11.15 Angelus, St Peter's Square 33rd Sunday in Ordinary Time Year B Mark 13: 24-32
Dear Brothers and Sisters, Good morning!
The Gospel of this penultimate Sunday of the liturgical year offers us part of Jesus’ discourse regarding the last events of human history, oriented toward the complete fulfilment of the reign of God (cf. Mk 13:24-32). It is the talk that Jesus gave in Jerusalem before his last Passover. It has certain apocalyptic elements, such as wars, famine, cosmic catastrophes: “The sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heavens will be shaken” (vv. 24-25). However, these segments are not the essential part of the message. The core around which Jesus’ words turn is he himself, the mystery of his person, and of his death and resurrection, and his return at the end of time.
Our final goal is the encounter with the Risen Lord. I would like to ask how many of you think about this. “There will be a day in which I meet the Lord face to face”. And this is our goal: the encounter. We do not await a time or a place, but we are going to encounter a person: Jesus. Thus the problem is not “when” these premonitory signs of the last days will occur, but rather our being prepared. Neither is it about knowing “how” these things will happen, but instead “how” we have to act today, in awaiting these things. We are called to live the present, building our future with serenity and trust in God. The parable of the fig tree that sprouts, as a sign of the approaching summer (cf. vv. 28-29), teaches that the perspective of the end doesn’t distract us from the present life, but rather brings us to look at our current days with an outlook of hope. This virtue of hope that is so hard to live. The smallest but strongest of the virtues. And our hope has a face: the face of the Risen Lord, who comes “with great power and glory” (v. 26), which will manifest his love, crucified and transfigured in the Resurrection. The triumph of Jesus at the end of time will be the triumph of the Cross, the demonstration that the sacrifice of oneself for love of neighbour, in imitation of Christ, is the only victorious power, the only stable point in the midst of the upheavals and tragedies of the world.
The Lord Jesus is not only the destination of our earthly pilgrimage, but also a constant presence in our lives; he is also beside us, he always accompanies. That’s why, when we speak of the future and project ourselves toward it, it is always in order to lead us back to the present. He counters the false prophets, the fortune-tellers who predict that the end of the world is near; he sets himself against fatalism. He is at our side; he walks with us; he loves us. He wants to remove from his disciples of every age the curiosity about dates, predictions, horoscopes, and focus their attention on the today of history. I would like to ask you — don’t answer out loud, each one answer to himself — how many of you read your horoscope every day? Each one answer, and when you feel like reading your horoscope, look to Jesus who is with you. This is better and will be better for you. This presence of Jesus calls us to the anticipation and vigilance that exclude both impatience and lethargy, both the escaping to the future and the becoming prisoners of the current moment and of worldliness.
In our days, too, there is no lack of natural and moral disasters, nor of adversities and difficulties of every kind. Everything passes, the Lord reminds us; he alone, his Word remains as the light that guides and encourages our steps. He always forgives us because he is at our side. We need only look at him and he changes our hearts. May the Virgin Mary help us to trust in Jesus, the firm foundation of our life, and to persevere with joy in his love.
Dear Brothers and Sisters, Good morning!
The Gospel of this penultimate Sunday of the liturgical year offers us part of Jesus’ discourse regarding the last events of human history, oriented toward the complete fulfilment of the reign of God (cf. Mk 13:24-32). It is the talk that Jesus gave in Jerusalem before his last Passover. It has certain apocalyptic elements, such as wars, famine, cosmic catastrophes: “The sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heavens will be shaken” (vv. 24-25). However, these segments are not the essential part of the message. The core around which Jesus’ words turn is he himself, the mystery of his person, and of his death and resurrection, and his return at the end of time.
Our final goal is the encounter with the Risen Lord. I would like to ask how many of you think about this. “There will be a day in which I meet the Lord face to face”. And this is our goal: the encounter. We do not await a time or a place, but we are going to encounter a person: Jesus. Thus the problem is not “when” these premonitory signs of the last days will occur, but rather our being prepared. Neither is it about knowing “how” these things will happen, but instead “how” we have to act today, in awaiting these things. We are called to live the present, building our future with serenity and trust in God. The parable of the fig tree that sprouts, as a sign of the approaching summer (cf. vv. 28-29), teaches that the perspective of the end doesn’t distract us from the present life, but rather brings us to look at our current days with an outlook of hope. This virtue of hope that is so hard to live. The smallest but strongest of the virtues. And our hope has a face: the face of the Risen Lord, who comes “with great power and glory” (v. 26), which will manifest his love, crucified and transfigured in the Resurrection. The triumph of Jesus at the end of time will be the triumph of the Cross, the demonstration that the sacrifice of oneself for love of neighbour, in imitation of Christ, is the only victorious power, the only stable point in the midst of the upheavals and tragedies of the world.
The Lord Jesus is not only the destination of our earthly pilgrimage, but also a constant presence in our lives; he is also beside us, he always accompanies. That’s why, when we speak of the future and project ourselves toward it, it is always in order to lead us back to the present. He counters the false prophets, the fortune-tellers who predict that the end of the world is near; he sets himself against fatalism. He is at our side; he walks with us; he loves us. He wants to remove from his disciples of every age the curiosity about dates, predictions, horoscopes, and focus their attention on the today of history. I would like to ask you — don’t answer out loud, each one answer to himself — how many of you read your horoscope every day? Each one answer, and when you feel like reading your horoscope, look to Jesus who is with you. This is better and will be better for you. This presence of Jesus calls us to the anticipation and vigilance that exclude both impatience and lethargy, both the escaping to the future and the becoming prisoners of the current moment and of worldliness.
In our days, too, there is no lack of natural and moral disasters, nor of adversities and difficulties of every kind. Everything passes, the Lord reminds us; he alone, his Word remains as the light that guides and encourages our steps. He always forgives us because he is at our side. We need only look at him and he changes our hearts. May the Virgin Mary help us to trust in Jesus, the firm foundation of our life, and to persevere with joy in his love.
Pope Francis 11.11.18 Angelus, St Peter's Square 32nd Sunday in Ordinary Time Year B Mark 12: 38-44
Dear Brothers and Sisters, Good morning!
Today’s Gospel episode (cf. Mk 12:38-44) concludes the series of Jesus’ teachings given in the Temple of Jerusalem and highlights two contrasting figures: the scribe and the widow. But why are they counterposed? The scribe represents important, wealthy, influential people; the other person — the widow — represents the least, the poor, the weak.
In reality, Jesus’ resolute judgment of the scribes is not about the whole profession, but refers to those of them who flaunt their own social position, embellish themselves with the title of ‘rabbi’, that is, teacher, who love to be revered and take the best seats (cf. vv. 38-39).
What is worse is that their ostentation is, above all, of a religious nature, because they pray — Jesus says — and “for a pretense make long prayers” (v. 40), and use God in order to gain respect for themselves as the defenders of his law. This attitude of superiority and vanity causes them to have contempt for those who count for little or who find themselves in an unfavourable economic position, such as widows.
Jesus exposes this perverse mechanism: he denounces the oppression of the weak carried out misleadingly on the basis of religious motivations, declaring clearly that God is on the side of the least.
And to really impress this lesson on the minds of the disciples he offers them a living example: a poor widow, whose social position was irrelevant because she had no husband who could defend her rights, and therefore she became easy prey to unscrupulous creditors, because these creditors hounded the weak so they would pay them. This woman, who goes to the temple treasury to put in just two coins — all that she had left — and makes her offering by seeking to pass by unobserved, almost as if ashamed. But, in this very humility, she performs an act laden with great religious and spiritual significance. That gesture full of sacrifice does not escape the gaze of Jesus, who instead sees shining in it the total self-giving to which he wishes to educate his disciples.
The lesson that Jesus offers us today helps us to recover what is essential in our life and fosters a practical and daily relationship with God.
Brothers and sisters, the Lord’s scales are different from ours. He weighs people and their actions differently: God does not measure quantity but quality; he examines the heart; he looks at the purity of intentions.
This means that our “giving” to God in prayer and to others in charity should always steer clear of ritualism and formalism, as well as of the logic of calculation, and must be an expression of gratuity, as Jesus did with us: he saved us freely. And we must do things as an expression of gratuity.
This is why Jesus points to that poor and generous widow as a model of Christian life to be imitated. We do not know her name; however, we know her heart — we will find her in Heaven and go to greet her, certainly; and that is what counts before God.
When we are tempted by the desire to stand out and give an accounting of our altruistic gestures, when we are too interested in the gaze of others and — might I say — when we act like ‘peacocks’, let us think of this woman. It will do us good: it will help us to divest ourselves of the superfluous in order to go to what truly counts, and to remain humble.
May the Virgin Mary, a poor woman who gave herself totally to God, sustain us in the aim of giving to the Lord and to brothers and sisters not something of ours but ourselves, in a humble and generous offering.
Dear brothers and sisters, yesterday in Barcelona, Fr Theodoro Illera del Olmo and 15 companion martyrs were beatified. They included 13 consecrated and three lay people. Nine religious and lay people belonged to the Congregation of Saint Peter in Chains; three women religious were Capuchins of the Mother of the Divine Shepherd and one was a Franciscan of the Sacred Heart. These new Blesseds were all killed for their faith, in different places and on different dates, during the war and religious persecution of the last century in Spain. Let us praise the Lord for these courageous witnesses of his and give a round of applause for them!
Today is the centenary of the end of World War I , which my Predecessor Benedict XV defined as ‘useless slaughter’. For this reason today, at 1:30 pm Italian time, bells will ring throughout the world, those of Saint Peter’s Basilica too.
The historical page of the first global conflict is for all a severe warning to reject the culture of war and to seek every legitimate means to put an end to the wars that still draw blood in many regions of the world. It seems that we do not learn. As we pray for all the victims of that enormous tragedy, let us say forcefully: let us invest in peace, not in war! And, let us take as an emblematic sign that of the great Saint Martin of Tours, whom we commemorate today: he rent his cloak in half in order to share it with a poor man. May this gesture of human solidarity indicate to all the way to build peace.
Dear Brothers and Sisters, Good morning!
Today’s Gospel episode (cf. Mk 12:38-44) concludes the series of Jesus’ teachings given in the Temple of Jerusalem and highlights two contrasting figures: the scribe and the widow. But why are they counterposed? The scribe represents important, wealthy, influential people; the other person — the widow — represents the least, the poor, the weak.
In reality, Jesus’ resolute judgment of the scribes is not about the whole profession, but refers to those of them who flaunt their own social position, embellish themselves with the title of ‘rabbi’, that is, teacher, who love to be revered and take the best seats (cf. vv. 38-39).
What is worse is that their ostentation is, above all, of a religious nature, because they pray — Jesus says — and “for a pretense make long prayers” (v. 40), and use God in order to gain respect for themselves as the defenders of his law. This attitude of superiority and vanity causes them to have contempt for those who count for little or who find themselves in an unfavourable economic position, such as widows.
Jesus exposes this perverse mechanism: he denounces the oppression of the weak carried out misleadingly on the basis of religious motivations, declaring clearly that God is on the side of the least.
And to really impress this lesson on the minds of the disciples he offers them a living example: a poor widow, whose social position was irrelevant because she had no husband who could defend her rights, and therefore she became easy prey to unscrupulous creditors, because these creditors hounded the weak so they would pay them. This woman, who goes to the temple treasury to put in just two coins — all that she had left — and makes her offering by seeking to pass by unobserved, almost as if ashamed. But, in this very humility, she performs an act laden with great religious and spiritual significance. That gesture full of sacrifice does not escape the gaze of Jesus, who instead sees shining in it the total self-giving to which he wishes to educate his disciples.
The lesson that Jesus offers us today helps us to recover what is essential in our life and fosters a practical and daily relationship with God.
Brothers and sisters, the Lord’s scales are different from ours. He weighs people and their actions differently: God does not measure quantity but quality; he examines the heart; he looks at the purity of intentions.
This means that our “giving” to God in prayer and to others in charity should always steer clear of ritualism and formalism, as well as of the logic of calculation, and must be an expression of gratuity, as Jesus did with us: he saved us freely. And we must do things as an expression of gratuity.
This is why Jesus points to that poor and generous widow as a model of Christian life to be imitated. We do not know her name; however, we know her heart — we will find her in Heaven and go to greet her, certainly; and that is what counts before God.
When we are tempted by the desire to stand out and give an accounting of our altruistic gestures, when we are too interested in the gaze of others and — might I say — when we act like ‘peacocks’, let us think of this woman. It will do us good: it will help us to divest ourselves of the superfluous in order to go to what truly counts, and to remain humble.
May the Virgin Mary, a poor woman who gave herself totally to God, sustain us in the aim of giving to the Lord and to brothers and sisters not something of ours but ourselves, in a humble and generous offering.
Dear brothers and sisters, yesterday in Barcelona, Fr Theodoro Illera del Olmo and 15 companion martyrs were beatified. They included 13 consecrated and three lay people. Nine religious and lay people belonged to the Congregation of Saint Peter in Chains; three women religious were Capuchins of the Mother of the Divine Shepherd and one was a Franciscan of the Sacred Heart. These new Blesseds were all killed for their faith, in different places and on different dates, during the war and religious persecution of the last century in Spain. Let us praise the Lord for these courageous witnesses of his and give a round of applause for them!
Today is the centenary of the end of World War I , which my Predecessor Benedict XV defined as ‘useless slaughter’. For this reason today, at 1:30 pm Italian time, bells will ring throughout the world, those of Saint Peter’s Basilica too.
The historical page of the first global conflict is for all a severe warning to reject the culture of war and to seek every legitimate means to put an end to the wars that still draw blood in many regions of the world. It seems that we do not learn. As we pray for all the victims of that enormous tragedy, let us say forcefully: let us invest in peace, not in war! And, let us take as an emblematic sign that of the great Saint Martin of Tours, whom we commemorate today: he rent his cloak in half in order to share it with a poor man. May this gesture of human solidarity indicate to all the way to build peace.
Pope Francis 04.11.18 Angelus St Peter's Square 31st Sunday in Ordinary Time Year B Mark 12: 28b-34
Dear Brothers and Sisters, Good morning!
At the heart of this Sunday’s Gospel passage (cf. Mk 12:28b-34), there is the commandment of love: love of God and love of neighbour. A scribe asks Jesus: “Which commandment is the first of all?” (v. 28). He responds by quoting the profession of faith with which every Israelite opens and closes his day, and begins with the words “Hear O Israel: The Lord our God is one Lord” (Deut 6:4). In this manner Israel safeguards its faith in the fundamental reality of its whole creed: only one Lord exists and that Lord is ‘ours’ in the sense that he is bound to us by an indissoluble pact; he loved us, loves us, and will love us for ever. It is from this source, this love of God, that the twofold commandment comes to us: “you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.... You shall love your neighbour as yourself” (Mk 12:30-31).
In choosing these two Words addressed by God to his people and by putting them together, Jesus taught once and for all that love for God and love for neighbour are inseparable; moreover, they sustain one another. Even if set in a sequence, they are two sides of a single coin: experienced together they are a believer’s strength! To love God is to live of him and for him, for what he is and for what he does. Our God is unmitigated giving; he is unlimited forgiveness; he is a relationship that promotes and fosters. Therefore, to love God means to invest our energies each day to be his assistants in the unmitigated service of our neighbour, in trying to forgive without limitations, and in cultivating relationships of communion and fraternity.
Mark the Evangelist does not bother to specify who the neighbour is, because a neighbour is a person whom I meet on the journey, in my days. It is not a matter of pre-selecting my neighbour: this is not Christian. I think my neighbour is the one I have chosen ahead of time: no, this is not Christian, it is pagan; but it is about having eyes to see and a heart to want what is good for him or her. If we practice seeing with Jesus’ gaze, we will always be listening and be close to those in need. Of course our neighbour’s needs require effective responses, but even beforehand they require sharing. With one look we can say that the hungry need not just a bowl of soup, but also a smile, to be listened to and also a prayer, perhaps said together. Today’s Gospel passage invites us all to be projected not only toward the needs of our poorest brothers and sisters, but above all to be attentive to their need for fraternal closeness, for a meaning to life, and for tenderness. This challenges our Christian communities: it means avoiding the risk of being communities that have many initiatives but few relationships; the risk of being community ‘service stations’ but with little company, in the full and Christian sense of this term.
God, who is love, created us to love and so that we can love others while remaining united with him. It would be misleading to claim to love our neighbour without loving God; and it would also be deceptive to claim to love God without loving our neighbour. The two dimensions of love, for God and for neighbour, in their unity characterize the disciple of Christ. May the Virgin Mary help us to welcome and bear witness in everyday life to this luminous lesson.
Dear Brothers and Sisters, Good morning!
At the heart of this Sunday’s Gospel passage (cf. Mk 12:28b-34), there is the commandment of love: love of God and love of neighbour. A scribe asks Jesus: “Which commandment is the first of all?” (v. 28). He responds by quoting the profession of faith with which every Israelite opens and closes his day, and begins with the words “Hear O Israel: The Lord our God is one Lord” (Deut 6:4). In this manner Israel safeguards its faith in the fundamental reality of its whole creed: only one Lord exists and that Lord is ‘ours’ in the sense that he is bound to us by an indissoluble pact; he loved us, loves us, and will love us for ever. It is from this source, this love of God, that the twofold commandment comes to us: “you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.... You shall love your neighbour as yourself” (Mk 12:30-31).
In choosing these two Words addressed by God to his people and by putting them together, Jesus taught once and for all that love for God and love for neighbour are inseparable; moreover, they sustain one another. Even if set in a sequence, they are two sides of a single coin: experienced together they are a believer’s strength! To love God is to live of him and for him, for what he is and for what he does. Our God is unmitigated giving; he is unlimited forgiveness; he is a relationship that promotes and fosters. Therefore, to love God means to invest our energies each day to be his assistants in the unmitigated service of our neighbour, in trying to forgive without limitations, and in cultivating relationships of communion and fraternity.
Mark the Evangelist does not bother to specify who the neighbour is, because a neighbour is a person whom I meet on the journey, in my days. It is not a matter of pre-selecting my neighbour: this is not Christian. I think my neighbour is the one I have chosen ahead of time: no, this is not Christian, it is pagan; but it is about having eyes to see and a heart to want what is good for him or her. If we practice seeing with Jesus’ gaze, we will always be listening and be close to those in need. Of course our neighbour’s needs require effective responses, but even beforehand they require sharing. With one look we can say that the hungry need not just a bowl of soup, but also a smile, to be listened to and also a prayer, perhaps said together. Today’s Gospel passage invites us all to be projected not only toward the needs of our poorest brothers and sisters, but above all to be attentive to their need for fraternal closeness, for a meaning to life, and for tenderness. This challenges our Christian communities: it means avoiding the risk of being communities that have many initiatives but few relationships; the risk of being community ‘service stations’ but with little company, in the full and Christian sense of this term.
God, who is love, created us to love and so that we can love others while remaining united with him. It would be misleading to claim to love our neighbour without loving God; and it would also be deceptive to claim to love God without loving our neighbour. The two dimensions of love, for God and for neighbour, in their unity characterize the disciple of Christ. May the Virgin Mary help us to welcome and bear witness in everyday life to this luminous lesson.
Pope Francis 28.10.18 Holy Mass, Vatican Basilica 30th Sunday in Ordinary Time Year B Closing of the Synod of Bishops
Mark 10: 46-52
The account we have just heard is the last of those that the evangelist Mark relates about the itinerant ministry of Jesus, who is about to enter Jerusalem to die and to rise. Bartimaeus is thus the last of those who follow Jesus along the way: from a beggar along the road to Jericho, he becomes a disciple who walks alongside the others on the way to Jerusalem. We too have walked alongside one another; we have been a “synod”. This Gospel seals three fundamental steps on the journey of faith.
First, let us consider Bartimaeus. His name means “son of Timaeus”. That is how the Gospel describes him: “Bartimaeus son of Timaeus” (Mk 10:46). Yet, oddly, his father is nowhere to be found. Bartimaeus lies alone on the roadside, far from home and fatherless. He is not loved, but abandoned. He is blind and no one listens to him; when he tried to speak, everyone told him to keep quiet. Jesus hears his plea. When he goes to him, he lets him speak. It was not hard to guess what Bartimaeus wanted: clearly, a blind person wants to see or regain his sight. But Jesus takes his time; he takes time to listen. This is the first step in helping the journey of faith: listening. It is the apostolate of the ear: listening before speaking.
Instead, many of those with Jesus ordered Bartimaeus to be quiet (cf. v. 48). For such disciples, a person in need was a nuisance along the way, an obstacle unexpected and unforeseen. They preferred their own timetable above that of the Master, their own talking over listening to others. They were following Jesus, but they had their own plans in mind. This is a risk constantly to guard against. Yet, for Jesus, the cry of those pleading for help is not a nuisance but a challenge. How important it is for us to listen to life! The children of the heavenly Father are concerned with their brothers and sisters, not with useless chatter, but with the needs of their neighbours. They listen patiently and lovingly, just as God does to us and to our prayers, however repetitive they may be. God never grows tired; he is always happy when we seek him. May we too ask for the grace of a heart that listens. I would like to say to the young people, in the name of all of us adults: forgive us if often we have not listened to you, if, instead of opening our hearts, we have filled your ears. As Christ’s Church, we want to listen to you with love, certain of two things: that your lives are precious in God’s eyes, because God is young and loves young people, and that your lives are precious in our eyes too, and indeed necessary for moving forward.
After listening, a second step on the journey of faith is to be a neighbour. Let us look at Jesus: he does not delegate someone from the “large crowd” following him, but goes personally to meet Bartimaeus. He asks him, “What do you want me to do for you?” (v. 51). What do you want… – Jesus is completely taken up with Bartimaeus; he does not try to sidestep him. …me to do – not simply to speak, but to do something. …for you – not according to my own preconceived ideas, but for you, in your particular situation. That is how God operates. He gets personally involved with preferential love for every person. By his actions, he already communicates his message. Faith thus flowers in life.
Faith passes through life. When faith is concerned purely with doctrinal formulae, it risks speaking only to the head without touching the heart. And when it is concerned with activity alone, it risks turning into mere moralizing and social work. Faith, instead, is life: it is living in the love of God who has changed our lives. We cannot choose between doctrine and activism. We are called to carry out God’s work in God’s own way: in closeness, by cleaving to him, in communion with one another, alongside our brothers and sisters. Closeness: that is the secret to communicating the heart of the faith, and not a secondary aspect.
Being a neighbour means bringing the newness of God into the lives of our brothers and sisters. It serves as an antidote to the temptation of easy answers and fast fixes. Let us ask ourselves whether, as Christians, we are capable of becoming neighbours, stepping out of our circles and embracing those who are not “one of us”, those whom God ardently seeks. A temptation so often found in the Scriptures will always be there: the temptation to wash our hands. That is what the crowd does in today’s Gospel. It is what Cain did with Abel, and Pilate with Jesus: they washed their hands. But we want to imitate Jesus and, like him, to dirty our hands. He is the way (cf. Jn 14:6), who stopped on the road for Bartimaeus. He is the light of the world (cf. Jn 9:5), who bent down to help a blind man. Let us realize that the Lord has dirtied his hands for each one of us. Let us look at the cross, start from there and remember that God became my neighbour in sin and death. He became my neighbour: it all starts from there. And when, out of love of him, we too become neighbours, we become bringers of new life. Not teachers of everyone, not specialists in the sacred, but witnesses of the love that saves.
The third step is to bear witness. Let us consider the disciples who, at Jesus’ request, called out to Bartimaeus. They do not approach a beggar with a coin to shut him up, or to dispense advice. They go in Jesus’ name. Indeed, they say only three words to him, and all three are words of Jesus: “Take heart; get up, he is calling you” (v. 49). Everywhere else in the Gospel, Jesus alone says, “Take heart”, for he alone “heartens” those who heed him. In the Gospel, Jesus alone says, “Get up”, and heals in spirit and body. Jesus alone calls, transforming the lives of those who follow him, helping raise up the fallen, bringing God’s light to the darkness of life. So many children, so many young people, like Bartimaeus, are looking for light in their lives. They are looking for true love. And like Bartimaeus who in the midst of that large crowd called out to Jesus alone, they too seek life, but often find only empty promises and few people who really care.
It is not Christian to expect that our brothers and sisters who are seekers should have to knock on our doors; we ought to go out to them, bringing not ourselves but Jesus. He sends us, like those disciples, to encourage others and to raise them up in his name. He sends us forth to say to each person: “God is asking you to let yourself be loved by him”. How often, instead of this liberating message of salvation, have we brought ourselves, our own “recipes” and “labels” into the Church! How often, instead of making the Lord’s words our own, have we peddled our own ideas as his word! How often do people feel the weight of our institutions more than the friendly presence of Jesus! In these cases, we act more like an NGO, a state-controlled agency, and not the community of the saved who dwell in the joy of the Lord.
To listen, to be a neighbour, to bear witness. The journey of faith in today’s Gospel ends in a beautiful and surprising way when Jesus says “Go; your faith has made you well” (v. 52). Yet Bartimaeus had made no profession of faith or done any good work; he had only begged for mercy. To feel oneself in need of salvation is the beginning of faith. It is the direct path to encountering Jesus. The faith that saved Bartimaeus did not have to do with his having clear ideas about God, but in his seeking him and longing to encounter him. Faith has to do with encounter, not theory. In encounter, Jesus passes by; in encounter, the heart of the Church beats. Then, not our preaching, but our witness of life will prove effective.
To all of you who have taken part in this “journey together”, I say “thank you” for your witness. We have worked in communion, with frankness and the desire to serve God’s people. May the Lord bless our steps, so that we can listen to young people, be their neighbours, and bear witness before them to Jesus, the joy of our lives.
Pope Francis Homilies - Mark Chapter 7-16
Mark 10: 46-52
The account we have just heard is the last of those that the evangelist Mark relates about the itinerant ministry of Jesus, who is about to enter Jerusalem to die and to rise. Bartimaeus is thus the last of those who follow Jesus along the way: from a beggar along the road to Jericho, he becomes a disciple who walks alongside the others on the way to Jerusalem. We too have walked alongside one another; we have been a “synod”. This Gospel seals three fundamental steps on the journey of faith.
First, let us consider Bartimaeus. His name means “son of Timaeus”. That is how the Gospel describes him: “Bartimaeus son of Timaeus” (Mk 10:46). Yet, oddly, his father is nowhere to be found. Bartimaeus lies alone on the roadside, far from home and fatherless. He is not loved, but abandoned. He is blind and no one listens to him; when he tried to speak, everyone told him to keep quiet. Jesus hears his plea. When he goes to him, he lets him speak. It was not hard to guess what Bartimaeus wanted: clearly, a blind person wants to see or regain his sight. But Jesus takes his time; he takes time to listen. This is the first step in helping the journey of faith: listening. It is the apostolate of the ear: listening before speaking.
Instead, many of those with Jesus ordered Bartimaeus to be quiet (cf. v. 48). For such disciples, a person in need was a nuisance along the way, an obstacle unexpected and unforeseen. They preferred their own timetable above that of the Master, their own talking over listening to others. They were following Jesus, but they had their own plans in mind. This is a risk constantly to guard against. Yet, for Jesus, the cry of those pleading for help is not a nuisance but a challenge. How important it is for us to listen to life! The children of the heavenly Father are concerned with their brothers and sisters, not with useless chatter, but with the needs of their neighbours. They listen patiently and lovingly, just as God does to us and to our prayers, however repetitive they may be. God never grows tired; he is always happy when we seek him. May we too ask for the grace of a heart that listens. I would like to say to the young people, in the name of all of us adults: forgive us if often we have not listened to you, if, instead of opening our hearts, we have filled your ears. As Christ’s Church, we want to listen to you with love, certain of two things: that your lives are precious in God’s eyes, because God is young and loves young people, and that your lives are precious in our eyes too, and indeed necessary for moving forward.
After listening, a second step on the journey of faith is to be a neighbour. Let us look at Jesus: he does not delegate someone from the “large crowd” following him, but goes personally to meet Bartimaeus. He asks him, “What do you want me to do for you?” (v. 51). What do you want… – Jesus is completely taken up with Bartimaeus; he does not try to sidestep him. …me to do – not simply to speak, but to do something. …for you – not according to my own preconceived ideas, but for you, in your particular situation. That is how God operates. He gets personally involved with preferential love for every person. By his actions, he already communicates his message. Faith thus flowers in life.
Faith passes through life. When faith is concerned purely with doctrinal formulae, it risks speaking only to the head without touching the heart. And when it is concerned with activity alone, it risks turning into mere moralizing and social work. Faith, instead, is life: it is living in the love of God who has changed our lives. We cannot choose between doctrine and activism. We are called to carry out God’s work in God’s own way: in closeness, by cleaving to him, in communion with one another, alongside our brothers and sisters. Closeness: that is the secret to communicating the heart of the faith, and not a secondary aspect.
Being a neighbour means bringing the newness of God into the lives of our brothers and sisters. It serves as an antidote to the temptation of easy answers and fast fixes. Let us ask ourselves whether, as Christians, we are capable of becoming neighbours, stepping out of our circles and embracing those who are not “one of us”, those whom God ardently seeks. A temptation so often found in the Scriptures will always be there: the temptation to wash our hands. That is what the crowd does in today’s Gospel. It is what Cain did with Abel, and Pilate with Jesus: they washed their hands. But we want to imitate Jesus and, like him, to dirty our hands. He is the way (cf. Jn 14:6), who stopped on the road for Bartimaeus. He is the light of the world (cf. Jn 9:5), who bent down to help a blind man. Let us realize that the Lord has dirtied his hands for each one of us. Let us look at the cross, start from there and remember that God became my neighbour in sin and death. He became my neighbour: it all starts from there. And when, out of love of him, we too become neighbours, we become bringers of new life. Not teachers of everyone, not specialists in the sacred, but witnesses of the love that saves.
The third step is to bear witness. Let us consider the disciples who, at Jesus’ request, called out to Bartimaeus. They do not approach a beggar with a coin to shut him up, or to dispense advice. They go in Jesus’ name. Indeed, they say only three words to him, and all three are words of Jesus: “Take heart; get up, he is calling you” (v. 49). Everywhere else in the Gospel, Jesus alone says, “Take heart”, for he alone “heartens” those who heed him. In the Gospel, Jesus alone says, “Get up”, and heals in spirit and body. Jesus alone calls, transforming the lives of those who follow him, helping raise up the fallen, bringing God’s light to the darkness of life. So many children, so many young people, like Bartimaeus, are looking for light in their lives. They are looking for true love. And like Bartimaeus who in the midst of that large crowd called out to Jesus alone, they too seek life, but often find only empty promises and few people who really care.
It is not Christian to expect that our brothers and sisters who are seekers should have to knock on our doors; we ought to go out to them, bringing not ourselves but Jesus. He sends us, like those disciples, to encourage others and to raise them up in his name. He sends us forth to say to each person: “God is asking you to let yourself be loved by him”. How often, instead of this liberating message of salvation, have we brought ourselves, our own “recipes” and “labels” into the Church! How often, instead of making the Lord’s words our own, have we peddled our own ideas as his word! How often do people feel the weight of our institutions more than the friendly presence of Jesus! In these cases, we act more like an NGO, a state-controlled agency, and not the community of the saved who dwell in the joy of the Lord.
To listen, to be a neighbour, to bear witness. The journey of faith in today’s Gospel ends in a beautiful and surprising way when Jesus says “Go; your faith has made you well” (v. 52). Yet Bartimaeus had made no profession of faith or done any good work; he had only begged for mercy. To feel oneself in need of salvation is the beginning of faith. It is the direct path to encountering Jesus. The faith that saved Bartimaeus did not have to do with his having clear ideas about God, but in his seeking him and longing to encounter him. Faith has to do with encounter, not theory. In encounter, Jesus passes by; in encounter, the heart of the Church beats. Then, not our preaching, but our witness of life will prove effective.
To all of you who have taken part in this “journey together”, I say “thank you” for your witness. We have worked in communion, with frankness and the desire to serve God’s people. May the Lord bless our steps, so that we can listen to young people, be their neighbours, and bear witness before them to Jesus, the joy of our lives.
Pope Francis Homilies - Mark Chapter 7-16
Pope Francis 30.09.18 Angelus, St Peter's Square 26th Sunday in Ordinary Time Year B Mark 9: 38-43, 45, 47-48
Dear Brothers and Sisters, Good Morning!
This Sunday’s Gospel (cf. Mk 9:38-43, 45, 47-48) presents us with one of those characteristics that are very instructive about Jesus’ life with his disciples. They had seen a man — who did not belong to the group of Jesus’ followers — casting out demons in Jesus’ name, and thus they wanted to forbid him to do so. With the zealous enthusiasm typical of young people, John refers the matter to the Teacher, seeking his support. However, quite to the contrary, Jesus replies: “Do not forbid him; for no one who does a mighty work in my name will be able soon after to speak evil of me. For he that is not against us is for us” (vv. 39-40).
John and the other disciples display a ‘closed’ attitude when faced with a circumstance that does not fit with their programme, in this case the action, albeit good, of a person ‘outside’ the circle of followers. Jesus on the other hand, appears very free, fully open to the freedom of the Spirit of God, whose actions are not limited by any confines nor boundaries. Jesus wants to educate his disciples — and us today — on this inner freedom.
It is good for us to reflect on this episode and to perform a small examination of conscience. The disciples’ attitude is very human, very common, and we can observe this in Christian communities throughout history, probably in ourselves as well. In good faith, indeed with zeal, one would like to protect the authenticity of a certain experience, safeguarding the founder or leader from false impersonators. But at the same time, there is a sort of fear of ‘competition’ — and this is bad: the fear of competition —, that someone may steal new followers, and we are thus unable to appreciate the good that others do: it is not good because he is ‘not one of us’, they say. It is a form of self-referentiality. Actually, there is the root of proselytism here. And the Church — Pope Benedict used to say — does not grow through proselytism; it grows by attraction, that is, it grows by bearing witness to others with the strength of the Holy Spirit.
God’s great freedom in giving himself to us represents a challenge and an exhortation to modify our behaviours and our relationships. It is the invitation which Jesus addresses to us today. He calls us not to think according to the categories of ‘friend/enemy’, ‘us/them’, ‘those who are in/those who are out’, ‘mine/yours’, but rather to go beyond, to open our heart in order to be able to recognize God’s presence and action, even in unusual and unpredictable environments that are not part of our circle. It is a matter of being more attentive to the authenticity of the good, the beautiful and the true that is done, rather than to the name and the origin of the one who does it. And — as the remaining part of the Gospel suggests to us today — instead of judging others, we must examine ourselves and ‘sever’, without compromise, all that can scandalize those persons who are weakest in faith.
May the Virgin Mary, an example of docile openness to God’s surprises, help us to recognize the signs of the Lord’s presence in our midst, so that we may find him everywhere he manifests himself, even in the most unthinkable and unusual situations. May she teach us to love our community without jealousy or closure, always open to the vast horizon of the action of the Holy Spirit.
Pope Francis Homilies - Mark Chapter 7-16
Dear Brothers and Sisters, Good Morning!
This Sunday’s Gospel (cf. Mk 9:38-43, 45, 47-48) presents us with one of those characteristics that are very instructive about Jesus’ life with his disciples. They had seen a man — who did not belong to the group of Jesus’ followers — casting out demons in Jesus’ name, and thus they wanted to forbid him to do so. With the zealous enthusiasm typical of young people, John refers the matter to the Teacher, seeking his support. However, quite to the contrary, Jesus replies: “Do not forbid him; for no one who does a mighty work in my name will be able soon after to speak evil of me. For he that is not against us is for us” (vv. 39-40).
John and the other disciples display a ‘closed’ attitude when faced with a circumstance that does not fit with their programme, in this case the action, albeit good, of a person ‘outside’ the circle of followers. Jesus on the other hand, appears very free, fully open to the freedom of the Spirit of God, whose actions are not limited by any confines nor boundaries. Jesus wants to educate his disciples — and us today — on this inner freedom.
It is good for us to reflect on this episode and to perform a small examination of conscience. The disciples’ attitude is very human, very common, and we can observe this in Christian communities throughout history, probably in ourselves as well. In good faith, indeed with zeal, one would like to protect the authenticity of a certain experience, safeguarding the founder or leader from false impersonators. But at the same time, there is a sort of fear of ‘competition’ — and this is bad: the fear of competition —, that someone may steal new followers, and we are thus unable to appreciate the good that others do: it is not good because he is ‘not one of us’, they say. It is a form of self-referentiality. Actually, there is the root of proselytism here. And the Church — Pope Benedict used to say — does not grow through proselytism; it grows by attraction, that is, it grows by bearing witness to others with the strength of the Holy Spirit.
God’s great freedom in giving himself to us represents a challenge and an exhortation to modify our behaviours and our relationships. It is the invitation which Jesus addresses to us today. He calls us not to think according to the categories of ‘friend/enemy’, ‘us/them’, ‘those who are in/those who are out’, ‘mine/yours’, but rather to go beyond, to open our heart in order to be able to recognize God’s presence and action, even in unusual and unpredictable environments that are not part of our circle. It is a matter of being more attentive to the authenticity of the good, the beautiful and the true that is done, rather than to the name and the origin of the one who does it. And — as the remaining part of the Gospel suggests to us today — instead of judging others, we must examine ourselves and ‘sever’, without compromise, all that can scandalize those persons who are weakest in faith.
May the Virgin Mary, an example of docile openness to God’s surprises, help us to recognize the signs of the Lord’s presence in our midst, so that we may find him everywhere he manifests himself, even in the most unthinkable and unusual situations. May she teach us to love our community without jealousy or closure, always open to the vast horizon of the action of the Holy Spirit.
Pope Francis Homilies - Mark Chapter 7-16
Pope Francis 20.09.15 Holy Mass, Plaza de la Revolución, Havana, Cuba 25th Sunday in Ordinary Time Year B Mark 9: 30-37
Jesus asks his disciples an apparently indiscreet question: “What were you discussing along the way?” It is a question which he could also ask each of us today: “What do you talk about every day?” “What are your aspirations?” The Gospel tells us that the disciples “did not answer because on the way they had been arguing about who was the most important”. They were ashamed to tell Jesus what they were talking about. Like the disciples then, today we too can be caught up in these same arguments: who is the most important?
Jesus does not press the question. He does not force them to tell him what they were talking about on the way. But the question lingers, not only in the minds of the disciples, but also in their hearts.
Who is the most important? This is a life-long question to which, at different times, we must give an answer. We cannot escape the question; it is written on our hearts. I remember more than once, at family gatherings, children being asked: “Who do you love more, Mommy or Daddy”? It’s like asking them: “Who is the most important for you?” But is this only a game we play with children? The history of humanity has been marked by the answer we give to this question.
Jesus is not afraid of people’s questions; he is not afraid of our humanity or the different things we are looking for. On the contrary, he knows the depths of the human heart, and, as a good teacher, he is always ready to encourage and support us. As usual, he takes up our searching, our aspirations, and he gives them a new horizon. As usual, he somehow finds an the answer which can pose a new challenge, setting aside the “right answers”, the standard replies we are expected to give. As usual, Jesus sets before us the “logic” of love. A mindset, an approach to life, which is capable of being lived out by all, because it is meant for all.
Far from any kind of elitism, the horizon to which Jesus points us is not for those few privileged souls capable of attaining the heights of knowledge or different levels of spirituality. The horizon to which Jesus points us always has to do with daily life, also here on “our island”, something which can season our daily lives with eternity.
Who is the most important? Jesus is straightforward in his reply: “Whoever wishes to be the first – the most important – among you must be the last of all, and the servant of all”. Whoever wishes to be great must serve others, not be served by others.
This is the great paradox of Jesus. The disciples were arguing about who would have the highest place, who would be chosen for privileges – they were the disciples, those closest to Jesus, and they were arguing about that! –, who would be above the common law, the general norm, in order to stand out in the quest for superiority over others. Who would climb the ladder most quickly to take the jobs which carry certain benefits.
Jesus upsets their “logic”, their mindset, simply by telling them that life is lived authentically in a concrete commitment to our neighbour. That is, by serving.
The call to serve involves something special, to which we must be attentive. Serving means caring for their vulnerability. Caring for the vulnerable of our families, our society, our people. Theirs are the suffering, fragile and downcast faces which Jesus tells us specifically to look at and which he asks us to love. With a love which takes shape in our actions and decisions. With a love which finds expression in whatever tasks we, as citizens, are called to perform. It is people of flesh and blood, people with individual lives and stories, and with all their frailty, that Jesus asks us to protect, to care for and to serve. Being a Christian entails promoting the dignity of our brothers and sisters, fighting for it, living for it. That is why Christians are constantly called to set aside their own wishes and desires, their pursuit of power, before the concrete gaze of those who are most vulnerable.
There is a kind of “service” which serves others, yet we need to be careful not to be tempted by another kind of service, one which is “self-serving” with regard to others. There is a way to go about serving which is interested in only helping “my people”, “our people”. This service always leaves “your people” outside, and gives rise to a process of exclusion.
All of us are called by virtue of our Christian vocation to that service which truly serves, and to help one another not to be tempted by a “service” which is really “self-serving”. All of us are asked, indeed urged, by Jesus to care for one another out of love. Without looking to one side or the other to see what our neighbour is doing or not doing. Jesus says: Whoever would be first among you must be the last, and the servant of all”. That person will be the first. Jesus does not say: if your neighbour wants to be first, let him be the servant! We have to be careful to avoid judgmental looks and renew our belief in the transforming look to which Jesus invites us.
This caring for others out of love is not about being servile. Rather, it means putting the question of our brothers and sisters at the centre. Service always looks to their faces, touches their flesh, senses their closeness and even, in some cases, “suffers” that closeness and tries to help them. Service is never ideological, for we do not serve ideas, we serve people.
God’s holy and faithful people in Cuba is a people with a taste for celebrations, for friendship, for beautiful things. It is a people which marches with songs of praise. It is a people which has its wounds, like every other people, yet knows how to stand up with open arms, to keep walking in hope, because it has a vocation of grandeur. These were the seeds sown by your forebears. Today I ask you to care for this vocation of yours, to care for these gifts which God has given you, but above all I invite you to care for and be at the service of the frailty of your brothers and sisters. Do not neglect them for plans which can be seductive, but are unconcerned about the face of the person beside you. We know, we are witnesses of the incomparable power of the resurrection, which “everywhere calls forth the seeds of a new world” (cf. Evangelii Gaudium, 276, 278).
Let us not forget the Good News we have heard today: the importance of a people, a nation, and the importance of individuals, which is always based on how they seek to serve their vulnerable brothers and sisters. Here we encounter one of the fruits of a true humanity.
Because, dear brothers and sisters: “whoever does not live to serve, does not ‘serve’ to live”.
Pope Francis Homilies - Mark Chapter 7-16
Jesus asks his disciples an apparently indiscreet question: “What were you discussing along the way?” It is a question which he could also ask each of us today: “What do you talk about every day?” “What are your aspirations?” The Gospel tells us that the disciples “did not answer because on the way they had been arguing about who was the most important”. They were ashamed to tell Jesus what they were talking about. Like the disciples then, today we too can be caught up in these same arguments: who is the most important?
Jesus does not press the question. He does not force them to tell him what they were talking about on the way. But the question lingers, not only in the minds of the disciples, but also in their hearts.
Who is the most important? This is a life-long question to which, at different times, we must give an answer. We cannot escape the question; it is written on our hearts. I remember more than once, at family gatherings, children being asked: “Who do you love more, Mommy or Daddy”? It’s like asking them: “Who is the most important for you?” But is this only a game we play with children? The history of humanity has been marked by the answer we give to this question.
Jesus is not afraid of people’s questions; he is not afraid of our humanity or the different things we are looking for. On the contrary, he knows the depths of the human heart, and, as a good teacher, he is always ready to encourage and support us. As usual, he takes up our searching, our aspirations, and he gives them a new horizon. As usual, he somehow finds an the answer which can pose a new challenge, setting aside the “right answers”, the standard replies we are expected to give. As usual, Jesus sets before us the “logic” of love. A mindset, an approach to life, which is capable of being lived out by all, because it is meant for all.
Far from any kind of elitism, the horizon to which Jesus points us is not for those few privileged souls capable of attaining the heights of knowledge or different levels of spirituality. The horizon to which Jesus points us always has to do with daily life, also here on “our island”, something which can season our daily lives with eternity.
Who is the most important? Jesus is straightforward in his reply: “Whoever wishes to be the first – the most important – among you must be the last of all, and the servant of all”. Whoever wishes to be great must serve others, not be served by others.
This is the great paradox of Jesus. The disciples were arguing about who would have the highest place, who would be chosen for privileges – they were the disciples, those closest to Jesus, and they were arguing about that! –, who would be above the common law, the general norm, in order to stand out in the quest for superiority over others. Who would climb the ladder most quickly to take the jobs which carry certain benefits.
Jesus upsets their “logic”, their mindset, simply by telling them that life is lived authentically in a concrete commitment to our neighbour. That is, by serving.
The call to serve involves something special, to which we must be attentive. Serving means caring for their vulnerability. Caring for the vulnerable of our families, our society, our people. Theirs are the suffering, fragile and downcast faces which Jesus tells us specifically to look at and which he asks us to love. With a love which takes shape in our actions and decisions. With a love which finds expression in whatever tasks we, as citizens, are called to perform. It is people of flesh and blood, people with individual lives and stories, and with all their frailty, that Jesus asks us to protect, to care for and to serve. Being a Christian entails promoting the dignity of our brothers and sisters, fighting for it, living for it. That is why Christians are constantly called to set aside their own wishes and desires, their pursuit of power, before the concrete gaze of those who are most vulnerable.
There is a kind of “service” which serves others, yet we need to be careful not to be tempted by another kind of service, one which is “self-serving” with regard to others. There is a way to go about serving which is interested in only helping “my people”, “our people”. This service always leaves “your people” outside, and gives rise to a process of exclusion.
All of us are called by virtue of our Christian vocation to that service which truly serves, and to help one another not to be tempted by a “service” which is really “self-serving”. All of us are asked, indeed urged, by Jesus to care for one another out of love. Without looking to one side or the other to see what our neighbour is doing or not doing. Jesus says: Whoever would be first among you must be the last, and the servant of all”. That person will be the first. Jesus does not say: if your neighbour wants to be first, let him be the servant! We have to be careful to avoid judgmental looks and renew our belief in the transforming look to which Jesus invites us.
This caring for others out of love is not about being servile. Rather, it means putting the question of our brothers and sisters at the centre. Service always looks to their faces, touches their flesh, senses their closeness and even, in some cases, “suffers” that closeness and tries to help them. Service is never ideological, for we do not serve ideas, we serve people.
God’s holy and faithful people in Cuba is a people with a taste for celebrations, for friendship, for beautiful things. It is a people which marches with songs of praise. It is a people which has its wounds, like every other people, yet knows how to stand up with open arms, to keep walking in hope, because it has a vocation of grandeur. These were the seeds sown by your forebears. Today I ask you to care for this vocation of yours, to care for these gifts which God has given you, but above all I invite you to care for and be at the service of the frailty of your brothers and sisters. Do not neglect them for plans which can be seductive, but are unconcerned about the face of the person beside you. We know, we are witnesses of the incomparable power of the resurrection, which “everywhere calls forth the seeds of a new world” (cf. Evangelii Gaudium, 276, 278).
Let us not forget the Good News we have heard today: the importance of a people, a nation, and the importance of individuals, which is always based on how they seek to serve their vulnerable brothers and sisters. Here we encounter one of the fruits of a true humanity.
Because, dear brothers and sisters: “whoever does not live to serve, does not ‘serve’ to live”.
Pope Francis Homilies - Mark Chapter 7-16
Pope Francis 16.09.18 Angelus, St Peter's Square 24th Sunday in Ordinary Time Year B Mark 8: 27-35
Dear Brothers and Sisters, Good morning!
Today’s Gospel passage (cf. Mk 8:27-35) turns to the question that permeates the whole Gospel of Mark: who is Jesus? But this time Jesus himself poses it to his disciples, helping them to gradually address the question of his identity. Before asking them, the Twelve, directly, Jesus wants to hear from them what the people think about him, and he is well aware that the disciples are very sensitive to the Teacher’s renown! Therefore, he asks: “Who do men say that I am?” (v. 27). It comes to light that Jesus is considered by the people as a great prophet. But, in reality, he is not interested in the opinions and gossip of the people. He also does not agree that his disciples should answer the questions with pre-packaged formulas, quoting well-known individuals from Sacred Scripture, because a faith that is reduced to formulas is a short-sighted faith.
The Lord wants his disciples of yesterday and today to establish a personal relationship with him, and thus to embrace him at the centre of their life. For this reason he spurs them to face themselves honestly, and he asks: “But who do you say that I am?” (v. 29). Today, Jesus addresses this very direct and confidential question to each of us: “You, who do you say that I am? All of you, who do you say that I am? Who am I for you?”. Each person is called to respond, in his or her heart, allowing each one to be illuminated by the light that the Father gives us in order to know his Son Jesus. And it can also happen to us, as it did to Peter, that we passionately affirm: “You are the Christ”. However, when Jesus tells us clearly what he told the disciples, that is, that his mission is fulfilled not on the wide road to success, but on the arduous path of the suffering, humiliated, rejected and crucified Servant, then it can also happen that we, like Peter, might protest and rebel because this contrasts with our expectations, with worldly expectations. In those moments, we too deserve Jesus’ healthy rebuke: “Get behind me, Satan! For you are not on the side of God, but of men” (v. 33).
Brothers and sisters, the profession of faith in Jesus Christ cannot stop at words, but calls to be authenticated by practical choices and gestures, by a life characterized by God’s love; it calls for a great life, a life with an abundance of love for neighbour. Jesus tells us that to follow him, to be his disciples, we must deny ourselves (cf. v. 34), that is, the demands of our own selfish pride, and take up our own cross. Then he gives everyone a fundamental rule. And what is this rule? “For whoever would save his life will lose it” (v. 35). Often in life, for many reasons, we go astray, looking for happiness only in things, or in people whom we treat as things. But we find happiness only when love, true love, encounters us, surprises us, changes us. Love changes everything! And love can also change us, each one of us. The witnesses of Saints proves it.
May the Virgin Mary, who lived her faith by faithfully following her Son Jesus, help us too to walk on his path, generously spending our life for him and for our brothers and sisters.
Pope Francis Homilies - Mark Chapter 7-16
Dear Brothers and Sisters, Good morning!
Today’s Gospel passage (cf. Mk 8:27-35) turns to the question that permeates the whole Gospel of Mark: who is Jesus? But this time Jesus himself poses it to his disciples, helping them to gradually address the question of his identity. Before asking them, the Twelve, directly, Jesus wants to hear from them what the people think about him, and he is well aware that the disciples are very sensitive to the Teacher’s renown! Therefore, he asks: “Who do men say that I am?” (v. 27). It comes to light that Jesus is considered by the people as a great prophet. But, in reality, he is not interested in the opinions and gossip of the people. He also does not agree that his disciples should answer the questions with pre-packaged formulas, quoting well-known individuals from Sacred Scripture, because a faith that is reduced to formulas is a short-sighted faith.
The Lord wants his disciples of yesterday and today to establish a personal relationship with him, and thus to embrace him at the centre of their life. For this reason he spurs them to face themselves honestly, and he asks: “But who do you say that I am?” (v. 29). Today, Jesus addresses this very direct and confidential question to each of us: “You, who do you say that I am? All of you, who do you say that I am? Who am I for you?”. Each person is called to respond, in his or her heart, allowing each one to be illuminated by the light that the Father gives us in order to know his Son Jesus. And it can also happen to us, as it did to Peter, that we passionately affirm: “You are the Christ”. However, when Jesus tells us clearly what he told the disciples, that is, that his mission is fulfilled not on the wide road to success, but on the arduous path of the suffering, humiliated, rejected and crucified Servant, then it can also happen that we, like Peter, might protest and rebel because this contrasts with our expectations, with worldly expectations. In those moments, we too deserve Jesus’ healthy rebuke: “Get behind me, Satan! For you are not on the side of God, but of men” (v. 33).
Brothers and sisters, the profession of faith in Jesus Christ cannot stop at words, but calls to be authenticated by practical choices and gestures, by a life characterized by God’s love; it calls for a great life, a life with an abundance of love for neighbour. Jesus tells us that to follow him, to be his disciples, we must deny ourselves (cf. v. 34), that is, the demands of our own selfish pride, and take up our own cross. Then he gives everyone a fundamental rule. And what is this rule? “For whoever would save his life will lose it” (v. 35). Often in life, for many reasons, we go astray, looking for happiness only in things, or in people whom we treat as things. But we find happiness only when love, true love, encounters us, surprises us, changes us. Love changes everything! And love can also change us, each one of us. The witnesses of Saints proves it.
May the Virgin Mary, who lived her faith by faithfully following her Son Jesus, help us too to walk on his path, generously spending our life for him and for our brothers and sisters.
Pope Francis Homilies - Mark Chapter 7-16
.
Pope Francis 09.09.18 Angelus, St Peter's Square 23rd Sunday in Ordinary Time Year B Mark 7: 31-37
Dear Brothers and Sisters, Good morning!
This Sunday’s Gospel passage (cf. Mk 7:31-37) refers to the episode of the miraculous healing by Jesus of a man who was deaf and had a speech impediment. They brought to him a deaf and dumb man, beseeching Him to lay a hand upon him. Instead, He performed two different gestures upon him: first of all He took the man aside, far from the crowd. On this occasion, as on others, Jesus always acts with discretion. He does not want to impress people; He is not seeking popularity or success, but wishes only to do good to people. With this attitude, He teaches us that good is to be done without clamour, without ostentation, without “blowing one’s trumpet”. It should be done quietly.
When they had drawn aside, Jesus put his fingers in the deaf man’s ears and touched his tongue with saliva. This gesture refers to the Incarnation. The Son of God is a man inserted into human reality: he became man; therefore he can understand another man’s distressing condition and intervene with a gesture which concerned his own humanity. At the same time, Jesus wanted to make it understood that the miracle occurred because of his union with the Father: for this reason, he looked up to heaven. He then sighed and said the decisive word: “Ephphatha”, which means “Be opened”. And immediately the man was healed: his ears were opened, his tongue was released. For him the healing was an “opening” to others and to the world.
This Gospel narrative emphasizes the need for a twofold healing. First and foremost the healing from illness and from physical suffering, in order to restore bodily health; even though this aim is not completely achievable on the earthly plane, despite the many efforts of science and medicine. But there is a second, perhaps more difficult healing, and it is healing from fear. Healing from the fear that impels us to marginalize the sick, to marginalize the suffering, the disabled. And there are many ways to marginalize, even by showing pseudo compassion or by ignoring the problem; we remain deaf and dumb to the suffering of people marked by illness, anguish and difficulty. Too often the sick and the suffering become a problem, while they should be an occasion to show a society’s concern and solidarity with regard to the weakest.
Jesus revealed to us the secret of a miracle that we too can imitate, becoming protagonists of “Ephphatha”, of that phrase ‘be opened’ with which He gave speech and hearing back to the deaf and dumb man. It means opening ourselves to the needs of our brothers and sisters who are suffering and in need of help, by shunning selfishness and hardheartedness. It is precisely the heart, that is the deep core of the person, that Jesus came to “open”, to free, in order to make us capable of fully living the relationship with God and with others. He became man so that man, rendered internally deaf and mute by sin, may hear the voice of God, the voice of Love that speaks to his heart, and thereby in turn, may learn to speak the language of love, transforming it into gestures of generosity and self-giving.
May Mary, the One who completely “opened” herself to the Lord’s love, enable us to experience each day, in faith, the miracle of “Ephphatha."
Pope Francis Homilies - Mark Chapter 7-16
Pope Francis 09.09.18 Angelus, St Peter's Square 23rd Sunday in Ordinary Time Year B Mark 7: 31-37
Dear Brothers and Sisters, Good morning!
This Sunday’s Gospel passage (cf. Mk 7:31-37) refers to the episode of the miraculous healing by Jesus of a man who was deaf and had a speech impediment. They brought to him a deaf and dumb man, beseeching Him to lay a hand upon him. Instead, He performed two different gestures upon him: first of all He took the man aside, far from the crowd. On this occasion, as on others, Jesus always acts with discretion. He does not want to impress people; He is not seeking popularity or success, but wishes only to do good to people. With this attitude, He teaches us that good is to be done without clamour, without ostentation, without “blowing one’s trumpet”. It should be done quietly.
When they had drawn aside, Jesus put his fingers in the deaf man’s ears and touched his tongue with saliva. This gesture refers to the Incarnation. The Son of God is a man inserted into human reality: he became man; therefore he can understand another man’s distressing condition and intervene with a gesture which concerned his own humanity. At the same time, Jesus wanted to make it understood that the miracle occurred because of his union with the Father: for this reason, he looked up to heaven. He then sighed and said the decisive word: “Ephphatha”, which means “Be opened”. And immediately the man was healed: his ears were opened, his tongue was released. For him the healing was an “opening” to others and to the world.
This Gospel narrative emphasizes the need for a twofold healing. First and foremost the healing from illness and from physical suffering, in order to restore bodily health; even though this aim is not completely achievable on the earthly plane, despite the many efforts of science and medicine. But there is a second, perhaps more difficult healing, and it is healing from fear. Healing from the fear that impels us to marginalize the sick, to marginalize the suffering, the disabled. And there are many ways to marginalize, even by showing pseudo compassion or by ignoring the problem; we remain deaf and dumb to the suffering of people marked by illness, anguish and difficulty. Too often the sick and the suffering become a problem, while they should be an occasion to show a society’s concern and solidarity with regard to the weakest.
Jesus revealed to us the secret of a miracle that we too can imitate, becoming protagonists of “Ephphatha”, of that phrase ‘be opened’ with which He gave speech and hearing back to the deaf and dumb man. It means opening ourselves to the needs of our brothers and sisters who are suffering and in need of help, by shunning selfishness and hardheartedness. It is precisely the heart, that is the deep core of the person, that Jesus came to “open”, to free, in order to make us capable of fully living the relationship with God and with others. He became man so that man, rendered internally deaf and mute by sin, may hear the voice of God, the voice of Love that speaks to his heart, and thereby in turn, may learn to speak the language of love, transforming it into gestures of generosity and self-giving.
May Mary, the One who completely “opened” herself to the Lord’s love, enable us to experience each day, in faith, the miracle of “Ephphatha."
Pope Francis Homilies - Mark Chapter 7-16
Pope Francis 23.08.15 Angelus, St Peter's Square 21st Sunday in Ordinary Time Year B John 6: 60-69
Dear Brothers and Sisters, Good morning!
Today the Sixth Chapter of the Gospel of John concludes the discourse on the Bread of Life, which Jesus gave the day after the multiplication of the loaves and fish.
At the end of that discourse, the great enthusiasm of the previous day had dissipated, for Jesus said that he was the Bread which came down from heaven, and that he would give his flesh as food and his blood as drink, thereby clearly alluding to the sacrifice of his life. Those words gave rise to dismay in the people, who deemed such words unworthy of the Messiah, not “winning” words. Thus, several regarded Jesus as a messiah who should have spoken and acted in such a way as to bring success to his mission, straight away. But they were mistaken precisely in this: in the way of understanding the mission of the Messiah! Not even the disciples managed to accept the unsettling words of the Teacher. And today’s passage refers to their discomfort: “This is a hard saying”, they commented, “who can listen to it?” (Jn 6:60).
In reality, they had certainly understood Jesus’ discourse. So well that they did not want to heed it, because it was a discourse which threw their mind-set into crisis. Jesus’ words always throw us into crisis, for example, the worldly spirit, worldliness. But Jesus offers the key for overcoming this difficulty; a key consisting of three elements. First, his divine origin: he came down from heaven and will ascend again to “where he was before” (v. 62). Second: his words can be understood only through the action of the Holy Spirit. The One who “gives life” (v. 63) is precisely the Holy Spirit who enables us to understand Jesus properly. Third: the true cause of incomprehension of his words is the lack of faith: “there are some of you that do not believe” (v. 64), Jesus says. In fact from that time, the Gospel says, “many of his disciples drew back” (v. 66). In the face of these desertions, Jesus does not compromise and does not mince words, indeed he demands that a precise choice be made: either to stay with him or leave him, and he says to the Twelve: “Will you also go away?” (v. 67).
At this point Peter makes his confession of faith on behalf of the other Apostles: “Lord, to whom shall we go? You have the words of eternal life” (v. 68). He does not say “where shall we go?”, but “to whom shall we go?”. The underlying problem is not about leaving and abandoning the work undertaken, but to whom to go. From Peter’s question we understand that fidelity to God is a question of fidelity to a person, to whom we bind ourselves to walk together on the same road. And this person is Jesus. All that we have in the world does not satisfy our infinite hunger. We need Jesus, to be with him, to be nourished at his table, on his words of eternal life! Believing in Jesus means making him the centre, the meaning of our life. Christ is not an optional element: he is the “Living Bread”, the essential nourishment. Binding oneself to him, in a true relationship of faith and love, does not mean being tied down, but being profoundly free, always on the journey. Each one of us can ask him- or herself: who is Jesus for me? Is he a name, an idea, simply an historical figure? Or is he truly that person who loves me and gave his life for me and walks with me? Who is Jesus for you? Are you with Jesus? Do you try to comprehend him in his word? Do you read the Gospel, each day a passage from the Gospel to learn to know Jesus? Do you carry a small Gospel in your pocket, handbag, to read it, in whatever place? Because the more we are with him the more the desire to be with him grows. Now I ask you, please, let us have a moment of silence and let each one of us silently, in our hearts, ask ourselves the question: “Who is Jesus for me?”. Silently, each one, answer in your heart.
May the Virgin Mary help us to always “go” to Jesus to experience the freedom he offers us, allowing it to cleanse our choices from worldly incrustations and fears.
Pope Francis Homilies - John Chapter 6-8 (google.com)
Dear Brothers and Sisters, Good morning!
Today the Sixth Chapter of the Gospel of John concludes the discourse on the Bread of Life, which Jesus gave the day after the multiplication of the loaves and fish.
At the end of that discourse, the great enthusiasm of the previous day had dissipated, for Jesus said that he was the Bread which came down from heaven, and that he would give his flesh as food and his blood as drink, thereby clearly alluding to the sacrifice of his life. Those words gave rise to dismay in the people, who deemed such words unworthy of the Messiah, not “winning” words. Thus, several regarded Jesus as a messiah who should have spoken and acted in such a way as to bring success to his mission, straight away. But they were mistaken precisely in this: in the way of understanding the mission of the Messiah! Not even the disciples managed to accept the unsettling words of the Teacher. And today’s passage refers to their discomfort: “This is a hard saying”, they commented, “who can listen to it?” (Jn 6:60).
In reality, they had certainly understood Jesus’ discourse. So well that they did not want to heed it, because it was a discourse which threw their mind-set into crisis. Jesus’ words always throw us into crisis, for example, the worldly spirit, worldliness. But Jesus offers the key for overcoming this difficulty; a key consisting of three elements. First, his divine origin: he came down from heaven and will ascend again to “where he was before” (v. 62). Second: his words can be understood only through the action of the Holy Spirit. The One who “gives life” (v. 63) is precisely the Holy Spirit who enables us to understand Jesus properly. Third: the true cause of incomprehension of his words is the lack of faith: “there are some of you that do not believe” (v. 64), Jesus says. In fact from that time, the Gospel says, “many of his disciples drew back” (v. 66). In the face of these desertions, Jesus does not compromise and does not mince words, indeed he demands that a precise choice be made: either to stay with him or leave him, and he says to the Twelve: “Will you also go away?” (v. 67).
At this point Peter makes his confession of faith on behalf of the other Apostles: “Lord, to whom shall we go? You have the words of eternal life” (v. 68). He does not say “where shall we go?”, but “to whom shall we go?”. The underlying problem is not about leaving and abandoning the work undertaken, but to whom to go. From Peter’s question we understand that fidelity to God is a question of fidelity to a person, to whom we bind ourselves to walk together on the same road. And this person is Jesus. All that we have in the world does not satisfy our infinite hunger. We need Jesus, to be with him, to be nourished at his table, on his words of eternal life! Believing in Jesus means making him the centre, the meaning of our life. Christ is not an optional element: he is the “Living Bread”, the essential nourishment. Binding oneself to him, in a true relationship of faith and love, does not mean being tied down, but being profoundly free, always on the journey. Each one of us can ask him- or herself: who is Jesus for me? Is he a name, an idea, simply an historical figure? Or is he truly that person who loves me and gave his life for me and walks with me? Who is Jesus for you? Are you with Jesus? Do you try to comprehend him in his word? Do you read the Gospel, each day a passage from the Gospel to learn to know Jesus? Do you carry a small Gospel in your pocket, handbag, to read it, in whatever place? Because the more we are with him the more the desire to be with him grows. Now I ask you, please, let us have a moment of silence and let each one of us silently, in our hearts, ask ourselves the question: “Who is Jesus for me?”. Silently, each one, answer in your heart.
May the Virgin Mary help us to always “go” to Jesus to experience the freedom he offers us, allowing it to cleanse our choices from worldly incrustations and fears.
Pope Francis Homilies - John Chapter 6-8 (google.com)
Pope Francis 15.08.13 Castle Gandolfo Assumption of the Blessed Virgin Mary Revelation 11: 19A 12: 1-6A, 10AB , 1 Corinthians 15: 20-27, Luke 1: 39-56
Dear Brothers and Sisters!
At the end of its Constitution on the Church, the Second Vatican Council left us a very beautiful meditation on Mary Most Holy. Let me just recall the words referring to the mystery we celebrate today: “the immaculate Virgin preserved free from all stain of original sin, was taken up body and soul into heavenly glory, when her earthly life was over, and exalted by the Lord as Queen over all things” (no. 59). Then towards the end, there is: “the Mother of Jesus in the glory which she possesses in body and soul in heaven is the image and the beginning of the church as it is to be perfected in the world to come. Likewise, she shines forth on earth, until the day of the Lord shall come” (no. 68). In the light of this most beautiful image of our Mother, we are able to see the message of the biblical readings that we have just heard. We can focus on three key words: struggle, resurrection, hope.
The passage from Revelation presents the vision of the struggle between the woman and the dragon. The figure of the woman, representing the Church, is, on the one hand, glorious and triumphant and yet, on the other, still in travail. And the Church is like that: if in heaven she is already associated in some way with the glory of her Lord, in history she continually lives through the trials and challenges which the conflict between God and the evil one, the perennial enemy, brings. And in the struggle which the disciples must confront – all of us, all the disciples of Jesus, we must face this struggle - Mary does not leave them alone: the Mother of Christ and of the Church is always with us. She walks with us always, she is with us. And in a way, Mary shares this dual condition. She has of course already entered, once and for all, into heavenly glory. But this does not mean that she is distant or detached from us; rather Mary accompanies us, struggles with us, sustains Christians in their fight against the forces of evil. Prayer with Mary, especially the rosary – but listen carefully: the Rosary. Do you pray the Rosary every day? But I’m not sure you do [the people shout “Yes!”]… Really? Well, prayer with Mary, especially the Rosary, has this “suffering” dimension, that is of struggle, a sustaining prayer in the battle against the evil one and his accomplices. The Rosary also sustains us in the battle.
The second reading speaks to us of resurrection. The Apostle Paul, writing to the Corinthians, insists that being Christian means believing that Christ is truly risen from the dead. Our whole faith is based upon this fundamental truth which is not an idea but an event. Even the mystery of Mary’s Assumption body and soul is fully inscribed in the resurrection of Christ. The Mother’s humanity is “attracted” by the Son in his own passage from death to life. Once and for all, Jesus entered into eternal life with all the humanity he had drawn from Mary; and she, the Mother, who followed him faithfully throughout her life, followed him with her heart, and entered with him into eternal life which we also call heaven, paradise, the Father’s house.
Mary also experienced the martyrdom of the Cross: the martyrdom of her heart, the martyrdom of her soul. She lived her Son’s Passion to the depths of her soul. She was fully united to him in his death, and so she was given the gift of resurrection. Christ is the first fruits from the dead and Mary is the first of the redeemed, the first of “those who are in Christ”. She is our Mother, but we can also say that she is our representative, our sister, our eldest sister, she is the first of the redeemed, who has arrived in heaven.
The Gospel suggests to us the third word: hope. Hope is the virtue of those who, experiencing conflict – the struggle between life and death, good and evil – believe in the resurrection of Christ, in the victory of love. We heard the Song of Mary, the Magnificat: it is the song of hope, it is the song of the People of God walking through history. It is the song many saints, men and women, some famous, and very many others unknown to us but known to God: mums, dads, catechists, missionaries, priests, sisters, young people, even children and grandparents: these have faced the struggle of life while carrying in their heart the hope of the little and the humble. Mary says: “My souls glorifies the Lord” – today, the Church too sings this in every part of the world. This song is particularly strong in places where the Body of Christ is suffering the Passion. For us Christians, wherever the Cross is, there is hope, always. If there is no hope, we are not Christian. That is why I like to say: do not allow yourselves to be robbed of hope. May we not be robbed of hope, because this strength is a grace, a gift from God which carries us forward with our eyes fixed on heaven. And Mary is always there, near those communities, our brothers and sisters, she accompanies them, suffers with them, and sings the Magnificat of hope with them.
Dear Brothers and Sisters, with all our heart let us too unite ourselves to this song of patience and victory, of struggle and joy, that unites the triumphant Church with the pilgrim one, earth with heaven, and that joins our lives to the eternity towards which we journey. Amen
Dear Brothers and Sisters!
At the end of its Constitution on the Church, the Second Vatican Council left us a very beautiful meditation on Mary Most Holy. Let me just recall the words referring to the mystery we celebrate today: “the immaculate Virgin preserved free from all stain of original sin, was taken up body and soul into heavenly glory, when her earthly life was over, and exalted by the Lord as Queen over all things” (no. 59). Then towards the end, there is: “the Mother of Jesus in the glory which she possesses in body and soul in heaven is the image and the beginning of the church as it is to be perfected in the world to come. Likewise, she shines forth on earth, until the day of the Lord shall come” (no. 68). In the light of this most beautiful image of our Mother, we are able to see the message of the biblical readings that we have just heard. We can focus on three key words: struggle, resurrection, hope.
The passage from Revelation presents the vision of the struggle between the woman and the dragon. The figure of the woman, representing the Church, is, on the one hand, glorious and triumphant and yet, on the other, still in travail. And the Church is like that: if in heaven she is already associated in some way with the glory of her Lord, in history she continually lives through the trials and challenges which the conflict between God and the evil one, the perennial enemy, brings. And in the struggle which the disciples must confront – all of us, all the disciples of Jesus, we must face this struggle - Mary does not leave them alone: the Mother of Christ and of the Church is always with us. She walks with us always, she is with us. And in a way, Mary shares this dual condition. She has of course already entered, once and for all, into heavenly glory. But this does not mean that she is distant or detached from us; rather Mary accompanies us, struggles with us, sustains Christians in their fight against the forces of evil. Prayer with Mary, especially the rosary – but listen carefully: the Rosary. Do you pray the Rosary every day? But I’m not sure you do [the people shout “Yes!”]… Really? Well, prayer with Mary, especially the Rosary, has this “suffering” dimension, that is of struggle, a sustaining prayer in the battle against the evil one and his accomplices. The Rosary also sustains us in the battle.
The second reading speaks to us of resurrection. The Apostle Paul, writing to the Corinthians, insists that being Christian means believing that Christ is truly risen from the dead. Our whole faith is based upon this fundamental truth which is not an idea but an event. Even the mystery of Mary’s Assumption body and soul is fully inscribed in the resurrection of Christ. The Mother’s humanity is “attracted” by the Son in his own passage from death to life. Once and for all, Jesus entered into eternal life with all the humanity he had drawn from Mary; and she, the Mother, who followed him faithfully throughout her life, followed him with her heart, and entered with him into eternal life which we also call heaven, paradise, the Father’s house.
Mary also experienced the martyrdom of the Cross: the martyrdom of her heart, the martyrdom of her soul. She lived her Son’s Passion to the depths of her soul. She was fully united to him in his death, and so she was given the gift of resurrection. Christ is the first fruits from the dead and Mary is the first of the redeemed, the first of “those who are in Christ”. She is our Mother, but we can also say that she is our representative, our sister, our eldest sister, she is the first of the redeemed, who has arrived in heaven.
The Gospel suggests to us the third word: hope. Hope is the virtue of those who, experiencing conflict – the struggle between life and death, good and evil – believe in the resurrection of Christ, in the victory of love. We heard the Song of Mary, the Magnificat: it is the song of hope, it is the song of the People of God walking through history. It is the song many saints, men and women, some famous, and very many others unknown to us but known to God: mums, dads, catechists, missionaries, priests, sisters, young people, even children and grandparents: these have faced the struggle of life while carrying in their heart the hope of the little and the humble. Mary says: “My souls glorifies the Lord” – today, the Church too sings this in every part of the world. This song is particularly strong in places where the Body of Christ is suffering the Passion. For us Christians, wherever the Cross is, there is hope, always. If there is no hope, we are not Christian. That is why I like to say: do not allow yourselves to be robbed of hope. May we not be robbed of hope, because this strength is a grace, a gift from God which carries us forward with our eyes fixed on heaven. And Mary is always there, near those communities, our brothers and sisters, she accompanies them, suffers with them, and sings the Magnificat of hope with them.
Dear Brothers and Sisters, with all our heart let us too unite ourselves to this song of patience and victory, of struggle and joy, that unites the triumphant Church with the pilgrim one, earth with heaven, and that joins our lives to the eternity towards which we journey. Amen
Pope Francis 09.08.15 Angelus, St Peter's Square 19th Sunday in Ordinary Time Year B John 6: 41-51
Dear Brothers and Sisters, Good morning!
This Sunday, we continue the Reading of Chapter Six of the Gospel according to John, in which Jesus, after performing the great miracle of the multiplication of the loaves, explains to the people the meaning of that “sign” (Jn 6:41-51).
As he had done earlier with the Samaritan woman, starting from the experience of thirst and the sign of water, here Jesus begins from the experience of hunger and the sign of bread, to reveal himself and to offer an invitation to believe in him.
The people seek him, the people listen to him, because they are still enthusiastic about the miracle; they want to make him king! However, when Jesus affirms that he is the true bread given by God, many are shocked, they do not understand, and begin murmuring among themselves, saying: “Do we not know his father and mother? How does he now say, ‘I have come down from heaven’?” (cf. Jn 6:42). And they begin to murmur. Then Jesus says, “No one can come to me unless the Father who sent me draws him”, and he adds: “he who believes has eternal life” (vv. 44, 47).
This word of the Lord astonishes us, and makes us think. It introduces the dynamic of faith, which is a relationship: the relationship between the human person — all of us — and the Person of Jesus, where the Father plays a decisive role, and, of course, the Holy Spirit does too, which is implied here. To believe in Him, it is not enough to meet Jesus, it is not enough to read the Bible, the Gospel — this is important! But it is not enough. It is not even enough to witness a miracle, such as that of the multiplication of the loaves. So many people were in close contact with Jesus and they did not believe. In fact, they even despised and condemned him. And I ask myself: Why this? Were they not attracted by the Father? No, this happened because their hearts were closed to the action of God’s Spirit. If your heart is always closed, faith doesn’t enter! Instead God the Father draws us to Jesus: it is we who open or close our hearts. Instead, faith, which is like a seed deep in the heart, blossoms when we let the Father draw us to Jesus, and we “go to Him” with an open heart, without prejudices; then we recognize in his face the Face of God, and in his words the Word of God, because the Holy Spirit has made us enter into the relationship of love and of life between Jesus and God the Father. And there we receive a gift, the gift of the faith.
With this attitude of faith, we can also understand the meaning of the “Bread of Life” that Jesus gives us, and which he describes in this way: “I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh” (Jn 6:51). In Jesus, in his “flesh” — that is, in his concrete humanity — is all the love of God, which is the Holy Spirit. Those who let themselves be drawn by this love go to Jesus and go with faith, and receive from Him life, eternal life.
The one who lived this experience in such an exemplary way was Mary, the Virgin of Nazareth: the first human person who believed in God by accepting the flesh of Jesus. Let us learn from her, our Mother, joy and gratitude through the gift of faith. A gift that is not “private”, a gift that is not private property but is a gift to be shared: it is a gift “for the life of the world”!
Dear Brothers and Sisters, Good morning!
This Sunday, we continue the Reading of Chapter Six of the Gospel according to John, in which Jesus, after performing the great miracle of the multiplication of the loaves, explains to the people the meaning of that “sign” (Jn 6:41-51).
As he had done earlier with the Samaritan woman, starting from the experience of thirst and the sign of water, here Jesus begins from the experience of hunger and the sign of bread, to reveal himself and to offer an invitation to believe in him.
The people seek him, the people listen to him, because they are still enthusiastic about the miracle; they want to make him king! However, when Jesus affirms that he is the true bread given by God, many are shocked, they do not understand, and begin murmuring among themselves, saying: “Do we not know his father and mother? How does he now say, ‘I have come down from heaven’?” (cf. Jn 6:42). And they begin to murmur. Then Jesus says, “No one can come to me unless the Father who sent me draws him”, and he adds: “he who believes has eternal life” (vv. 44, 47).
This word of the Lord astonishes us, and makes us think. It introduces the dynamic of faith, which is a relationship: the relationship between the human person — all of us — and the Person of Jesus, where the Father plays a decisive role, and, of course, the Holy Spirit does too, which is implied here. To believe in Him, it is not enough to meet Jesus, it is not enough to read the Bible, the Gospel — this is important! But it is not enough. It is not even enough to witness a miracle, such as that of the multiplication of the loaves. So many people were in close contact with Jesus and they did not believe. In fact, they even despised and condemned him. And I ask myself: Why this? Were they not attracted by the Father? No, this happened because their hearts were closed to the action of God’s Spirit. If your heart is always closed, faith doesn’t enter! Instead God the Father draws us to Jesus: it is we who open or close our hearts. Instead, faith, which is like a seed deep in the heart, blossoms when we let the Father draw us to Jesus, and we “go to Him” with an open heart, without prejudices; then we recognize in his face the Face of God, and in his words the Word of God, because the Holy Spirit has made us enter into the relationship of love and of life between Jesus and God the Father. And there we receive a gift, the gift of the faith.
With this attitude of faith, we can also understand the meaning of the “Bread of Life” that Jesus gives us, and which he describes in this way: “I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh” (Jn 6:51). In Jesus, in his “flesh” — that is, in his concrete humanity — is all the love of God, which is the Holy Spirit. Those who let themselves be drawn by this love go to Jesus and go with faith, and receive from Him life, eternal life.
The one who lived this experience in such an exemplary way was Mary, the Virgin of Nazareth: the first human person who believed in God by accepting the flesh of Jesus. Let us learn from her, our Mother, joy and gratitude through the gift of faith. A gift that is not “private”, a gift that is not private property but is a gift to be shared: it is a gift “for the life of the world”!
Pope Francis 07.05.19 Holy Mass, Macedonia Square, Skopje, North Macedonia John 6: 30-35
“I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (Jn 6:35). We have just heard the Lord speak these words.
In the Gospel, a crowd had gathered around Jesus. They had just seen the multiplication of the loaves; it was one of those events that remained etched in the mind and heart of the first community of disciples. There had been a party: a feast that showed God’s superabundant generosity and concern for his children, who became brothers and sisters in the sharing of bread. Let us imagine for a moment that crowd. Something had changed. For a few moments, those thirsting and silent people who followed Jesus in search of a word were able to touch with their hands and feel in their bodies the miracle of a fraternity capable of satisfying superabundantly.
The Lord came to give life to the world. He always does so in a way that defies the narrowness of our calculations, the mediocrity of our expectations and the superficiality of our rationalizations. A way that questions our viewpoints and our certainties, while inviting us to move to a new horizon enabling us to view reality in a different way. He is the living Bread come down from heaven, who tells us: “Whoever comes to me shall not hunger, and whoever believes in me shall never thirst”.
All those people discovered that hunger for bread has other names too: hunger for God, hunger for fraternity, hunger for encounter and a shared feast.
We have become accustomed to eating the stale bread of disinformation and ending up as prisoners of dishonour, labels and ignominy. We thought that conformism would satisfy our thirst, yet we ended up drinking only indifference and insensitivity. We fed ourselves on dreams of splendour and grandeur, and ended up consuming distraction, insularity and solitude. We gorged ourselves on networking, and lost the taste of fraternity. We looked for quick and safe results, only to find ourselves overwhelmed by impatience and anxiety. Prisoners of a virtual reality, we lost the taste and flavour of the truly real.
Let us not be afraid to say it clearly: Lord, we are hungry. We are hungry, Lord, for the bread of your word, which can open up our insularity and our solitude. We are hungry, Lord, for an experience of fraternity in which indifference, dishonour and ignominy will not fill our tables or take pride of place in our homes. We are hungry, Lord, for encounters where your word can raise hope, awaken tenderness and sensitize the heart by opening paths of transformation and conversion.
We are hungry, Lord, to experience, like that crowd, the multiplication of your mercy, which can break down our stereotypes and communicate the Father’s compassion for each person, especially those for whom no one cares: the forgotten or despised. Let us not be afraid to say it clearly: we are hungry for bread, Lord: the bread of your word, the bread of fraternity.
In a few moments, we will approach the table of the altar, to be fed by the Bread of Life. We do so in obedience to the Lord’s command: “Whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (Jn 6:35). All that the Lord asks of us is that we come. He invites us to set out, to be on the move, to go forth. He urges us to draw near to him and to become sharers in his life and mission. “Come”, he says. For the Lord, that does not mean simply moving from one place to another. Instead, it means letting ourselves be moved and transformed by his word, in our choices, our feelings and our priorities, daring in this way to adopt his own way of acting and speaking. For his is “the language of bread that speaks of tenderness, companionship, generous dedication to others” (Corpus Christi Homily, Buenos Aires, 1995), the language of a love that is concrete and tangible, because it is daily and real.
In every Eucharist, the Lord breaks and shares himself. He invites us to break and share ourselves together with him, and to be part of that miraculous multiplication that desires to reach out and touch, with tenderness and compassion, every corner of this city, this country, and this land.
Hunger for bread, hunger for fraternity, hunger for God. How well Mother Teresa knew all this, and desired to build her life on the twin pillars of Jesus incarnate in the Eucharist and Jesus incarnate in the poor! Love received and love given. Two inseparable pillars that marked her journey and kept her moving, eager also to quench her own hunger and thirst. She went to the Lord exactly as she went to the despised, the unloved, the lonely and the forgotten. In drawing near to her brothers and sisters, she found the face of the Lord, for she knew that “love of God and love of neighbour become one: in the least of the brethren we find Jesus himself, and in Jesus we find God” (Deus Caritas Est, 15). And that love alone was capable of satisfying her hunger.
Brothers and sisters, today the Risen Lord continues to walk among us, in the midst of our daily life and experience. He knows our hunger and he continues to tell us: “Whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (Jn 6:35). Let us encourage one another to get up and experience the abundance of his love. Let us allow him to satisfy our hunger and thirst: in the sacrament of the altar and in the sacrament of our brothers and sisters.
“I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (Jn 6:35). We have just heard the Lord speak these words.
In the Gospel, a crowd had gathered around Jesus. They had just seen the multiplication of the loaves; it was one of those events that remained etched in the mind and heart of the first community of disciples. There had been a party: a feast that showed God’s superabundant generosity and concern for his children, who became brothers and sisters in the sharing of bread. Let us imagine for a moment that crowd. Something had changed. For a few moments, those thirsting and silent people who followed Jesus in search of a word were able to touch with their hands and feel in their bodies the miracle of a fraternity capable of satisfying superabundantly.
The Lord came to give life to the world. He always does so in a way that defies the narrowness of our calculations, the mediocrity of our expectations and the superficiality of our rationalizations. A way that questions our viewpoints and our certainties, while inviting us to move to a new horizon enabling us to view reality in a different way. He is the living Bread come down from heaven, who tells us: “Whoever comes to me shall not hunger, and whoever believes in me shall never thirst”.
All those people discovered that hunger for bread has other names too: hunger for God, hunger for fraternity, hunger for encounter and a shared feast.
We have become accustomed to eating the stale bread of disinformation and ending up as prisoners of dishonour, labels and ignominy. We thought that conformism would satisfy our thirst, yet we ended up drinking only indifference and insensitivity. We fed ourselves on dreams of splendour and grandeur, and ended up consuming distraction, insularity and solitude. We gorged ourselves on networking, and lost the taste of fraternity. We looked for quick and safe results, only to find ourselves overwhelmed by impatience and anxiety. Prisoners of a virtual reality, we lost the taste and flavour of the truly real.
Let us not be afraid to say it clearly: Lord, we are hungry. We are hungry, Lord, for the bread of your word, which can open up our insularity and our solitude. We are hungry, Lord, for an experience of fraternity in which indifference, dishonour and ignominy will not fill our tables or take pride of place in our homes. We are hungry, Lord, for encounters where your word can raise hope, awaken tenderness and sensitize the heart by opening paths of transformation and conversion.
We are hungry, Lord, to experience, like that crowd, the multiplication of your mercy, which can break down our stereotypes and communicate the Father’s compassion for each person, especially those for whom no one cares: the forgotten or despised. Let us not be afraid to say it clearly: we are hungry for bread, Lord: the bread of your word, the bread of fraternity.
In a few moments, we will approach the table of the altar, to be fed by the Bread of Life. We do so in obedience to the Lord’s command: “Whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (Jn 6:35). All that the Lord asks of us is that we come. He invites us to set out, to be on the move, to go forth. He urges us to draw near to him and to become sharers in his life and mission. “Come”, he says. For the Lord, that does not mean simply moving from one place to another. Instead, it means letting ourselves be moved and transformed by his word, in our choices, our feelings and our priorities, daring in this way to adopt his own way of acting and speaking. For his is “the language of bread that speaks of tenderness, companionship, generous dedication to others” (Corpus Christi Homily, Buenos Aires, 1995), the language of a love that is concrete and tangible, because it is daily and real.
In every Eucharist, the Lord breaks and shares himself. He invites us to break and share ourselves together with him, and to be part of that miraculous multiplication that desires to reach out and touch, with tenderness and compassion, every corner of this city, this country, and this land.
Hunger for bread, hunger for fraternity, hunger for God. How well Mother Teresa knew all this, and desired to build her life on the twin pillars of Jesus incarnate in the Eucharist and Jesus incarnate in the poor! Love received and love given. Two inseparable pillars that marked her journey and kept her moving, eager also to quench her own hunger and thirst. She went to the Lord exactly as she went to the despised, the unloved, the lonely and the forgotten. In drawing near to her brothers and sisters, she found the face of the Lord, for she knew that “love of God and love of neighbour become one: in the least of the brethren we find Jesus himself, and in Jesus we find God” (Deus Caritas Est, 15). And that love alone was capable of satisfying her hunger.
Brothers and sisters, today the Risen Lord continues to walk among us, in the midst of our daily life and experience. He knows our hunger and he continues to tell us: “Whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (Jn 6:35). Let us encourage one another to get up and experience the abundance of his love. Let us allow him to satisfy our hunger and thirst: in the sacrament of the altar and in the sacrament of our brothers and sisters.
26.07.15 Angelus, St Peter's Square
17th Sunday Year B
John 6: 1-15
Dear Brothers and Sisters, Good morning.
This Sunday’s Gospel presents the great sign of the multiplication of the loaves, in the account of John the Evangelist (6:1-15). Jesus is on the shore of the Sea of Galilee, and is surrounded by “a multitude”, who were attracted by “the signs which he did on those who were diseased” (v. 2). Acting in Him is the merciful power of God, who heals every evil of the body and spirit. But Jesus is not only healer, he is also teacher: indeed, he goes up into the hills and sits, with the typical attitude of a teacher when he teaches: he goes up to that natural “pulpit” created by his Heavenly Father. At this point Jesus, who fully understands what he is about to do, puts his disciples to the test. How can they feed all these people? Philip, one of the Twelve, quickly calculates: by taking up a collection, they might collect 200 denarii at most, which would not be enough to feed 5,000 people.
The disciples reason in “marketing” terms, but Jesus substitutes the logic of buying with another logic, the logic of giving. It is here that Andrew, one of the Apostles, the brother of Simon Peter, presents a young lad who offers everything he has: five loaves and two fish; but of course, Andrew says, they are nothing for that multitude (cf. v. 9). Jesus actually expecting this. He orders the disciples to make the people sit down, then he takes those loaves and those fish, gives thanks to the Father and distributes them (cf. v. 11). These acts prefigure the Last Supper, which gives the bread of Jesus its truest significance. The bread of God is Jesus Himself. By receiving Him in Communion, we receive his life within us and we become children of the Heavenly Father and brothers among ourselves. By receiving communion we meet Jesus truly living and risen! Taking part in the Eucharist means entering into the logic of Jesus, the logic of giving freely, of sharing. And as poor as we are, we all have something to give. “To receive Communion” means to draw from Christ the grace which enables us to share with others all we are and all we have.
The crowd is struck by the miracle of the multiplication of the loaves; but the gift Jesus offers is the fullness of life for a hungering mankind. Jesus satiates not only material hunger, but the most profound one, the hunger for the meaning of life, the hunger for God. Before the suffering, loneliness, poverty and difficulties of so many people, what can we ourselves do? Complaining doesn’t resolve anything, but we can offer the little that we have, like the lad in the Gospel. We surely have a few hours of time, certain talents, some skills.... Who among us doesn’t have “five loaves and two fish” of his own? We all have them! If we are willing to place them in the Lord’s hands, they will be enough to bring about a little more love, peace, justice and especially joy in the world. How necessary joy is in the world! God is capable of multiplying our small acts of solidarity and allowing us to share in his gift.
May our prayer sustain the common commitment that no one may lack the heavenly Bread which gives eternal life and the basic necessities for a dignified life, and may it affirm the logic of sharing and love. May the Virgin Mary accompany us with her maternal intercession.
Pope Francis 15.07.18 Angelus, St Peter's Square 15th Sunday in Ordinary Time Year B Mark 6: 7-13
Dear Brothers and Sisters, Good Morning,
Today’s Gospel passage (cf. Mk 6:7-13) narrates the moment Jesus sends the Twelve [Apostles] on mission. After calling each of them by name “to be with him” (Mk 3:14), listening to his words and observing his gestures of healing, he now calls them again to “send them out two by two” (6:7) to the villages he was going to visit. It is a sort of “internship” of what they would be called to do following the Resurrection of the Lord, through the power of the Holy Spirit.
The Gospel passage pauses on the style of the missionary which we can sum up in two points: the mission has a centre; the mission has a face.
First of all, the missionary disciple has his centre of reference who is Jesus himself. The narrative indicates this by using a series of verbs which have him as the subject — “He called to him”; he “began to send them”; he “gave them authority”; “he charged them”, “he said to them” (vv. 7, 8, 10) —, so that the going out and working of the Twelve appears to be radiating from a centre, reaffirming the presence and work of Jesus in their missionary actions. This demonstrates that the Apostles have nothing of their own to proclaim, nor any abilities to manifest, but rather that they speak and act as “emissaries”, as messengers of Jesus.
This episode of the Gospel also applies to us and not only to priests but to all baptized people called to witness to the Gospel of Christ in the various spheres of life. And for us too, this mission is authentic only in so far as its unchanging centre who is Jesus. It is not an initiative of faithful individuals nor of groups and not even of large gatherings. It is the mission of the Church, inseparably united to her Lord. No Christian proclaims the Gospel “on his/her own”, but is only sent by the Church who received the mandate from Jesus himself. Indeed it is Baptism that makes us missionaries. A baptized person who does not feel the need to proclaim the Gospel, to proclaim Jesus, is not a good Christian.
The second characteristic of the missionary’s style is, so to speak, a face, which consists in the poverty of means. His accoutrement responds to a criteria of modesty. Indeed the Twelve have the order to “take nothing for their journey except a staff; no bread, no bag, no money in their belts” (6:8). The Teacher wants them to be free and unhampered, without reserves and without favours, certain only of the love of the One who sends them, strengthened only by his Word which they go to proclaim. The staff and the sandals are the gear of pilgrims because that is what the messengers of the Kingdom of God are, not omnipotent managers, not irreplaceable officials, not celebrities on tour. Let us think for example of this Diocese of which I am Bishop. Let us think about some saints from this Diocese of Rome: Saint Philip Neri, Saint Benedict Joseph Labre, Saint Alessio, Blessed Ludovica Albertoni, Saint Frances of Rome, Saint Gaspare del Bufalo and many others. They were not officials or business people, but rather humble workers of the Kingdom. This was the face they had. And to this “face” also belongs the way the message is received: it can happen that one is not welcomed or listened to (cf. v. 11). This too is poverty: the experience of failure. The experience of Jesus who was rejected and crucified anticipates the destiny of his messenger. And only if we are united to Him, who died and Rose, can we find the courage to evangelize.
May the Virgin Mary, the first disciple and missionary of the Word of God, help us to convey to the world the message of the Gospel in a humble and radiant exultation, beyond any rejection, misunderstanding or tribulation.
Dear Brothers and Sisters, Good Morning,
Today’s Gospel passage (cf. Mk 6:7-13) narrates the moment Jesus sends the Twelve [Apostles] on mission. After calling each of them by name “to be with him” (Mk 3:14), listening to his words and observing his gestures of healing, he now calls them again to “send them out two by two” (6:7) to the villages he was going to visit. It is a sort of “internship” of what they would be called to do following the Resurrection of the Lord, through the power of the Holy Spirit.
The Gospel passage pauses on the style of the missionary which we can sum up in two points: the mission has a centre; the mission has a face.
First of all, the missionary disciple has his centre of reference who is Jesus himself. The narrative indicates this by using a series of verbs which have him as the subject — “He called to him”; he “began to send them”; he “gave them authority”; “he charged them”, “he said to them” (vv. 7, 8, 10) —, so that the going out and working of the Twelve appears to be radiating from a centre, reaffirming the presence and work of Jesus in their missionary actions. This demonstrates that the Apostles have nothing of their own to proclaim, nor any abilities to manifest, but rather that they speak and act as “emissaries”, as messengers of Jesus.
This episode of the Gospel also applies to us and not only to priests but to all baptized people called to witness to the Gospel of Christ in the various spheres of life. And for us too, this mission is authentic only in so far as its unchanging centre who is Jesus. It is not an initiative of faithful individuals nor of groups and not even of large gatherings. It is the mission of the Church, inseparably united to her Lord. No Christian proclaims the Gospel “on his/her own”, but is only sent by the Church who received the mandate from Jesus himself. Indeed it is Baptism that makes us missionaries. A baptized person who does not feel the need to proclaim the Gospel, to proclaim Jesus, is not a good Christian.
The second characteristic of the missionary’s style is, so to speak, a face, which consists in the poverty of means. His accoutrement responds to a criteria of modesty. Indeed the Twelve have the order to “take nothing for their journey except a staff; no bread, no bag, no money in their belts” (6:8). The Teacher wants them to be free and unhampered, without reserves and without favours, certain only of the love of the One who sends them, strengthened only by his Word which they go to proclaim. The staff and the sandals are the gear of pilgrims because that is what the messengers of the Kingdom of God are, not omnipotent managers, not irreplaceable officials, not celebrities on tour. Let us think for example of this Diocese of which I am Bishop. Let us think about some saints from this Diocese of Rome: Saint Philip Neri, Saint Benedict Joseph Labre, Saint Alessio, Blessed Ludovica Albertoni, Saint Frances of Rome, Saint Gaspare del Bufalo and many others. They were not officials or business people, but rather humble workers of the Kingdom. This was the face they had. And to this “face” also belongs the way the message is received: it can happen that one is not welcomed or listened to (cf. v. 11). This too is poverty: the experience of failure. The experience of Jesus who was rejected and crucified anticipates the destiny of his messenger. And only if we are united to Him, who died and Rose, can we find the courage to evangelize.
May the Virgin Mary, the first disciple and missionary of the Word of God, help us to convey to the world the message of the Gospel in a humble and radiant exultation, beyond any rejection, misunderstanding or tribulation.
Pope Francis 08.07.18 Angelus, St Peter's Square 14th Sunday in Ordinary Time Year B Mark 6: 1-6
Dear Brothers and Sisters Good Morning!
Today’s Gospel passage (cf. Mk 6:1-6) narrates the story of when Jesus returns to Nazareth and begins to teach in the synagogue on a Saturday. Ever since he had left it and begun preaching in the nearby hamlets and villages, he had never again set foot in his country. He has returned. Therefore, the whole town must have been there to listen to this son of theirs, whose fame as a wise master and powerful healer had by now spread throughout Galilee and beyond. But what could have stood out as a success, turned into a resounding rejection, to such an extent that Jesus could not perform any mighty work but only a few healings (cf. v. 5). The dynamics of that day are reconstructed in detail by Mark, the Evangelist: At first the people of Nazareth listen [to him] and are astonished; then perplexed, they ask themselves “Where did this man get all this?”, this wisdom? and in the end they take offence, recognizing him as the carpenter, Mary’s son whom they had seen grow up (cf v. 2-3). Thus Jesus sums it up with the expression which has become proverbial: “A prophet is not without honours, except in his own country” (v. 4).
We may ask ourselves: why do Jesus’ fellow townsmen go from astonishment to disbelief? They make a comparison between Jesus’ humble origins and his current abilities: he is a carpenter; he did not study and yet he preaches better than the scribes and he performs miracles. And instead of opening up to the reality, they take offence. According to the people of Nazareth, God is too great to humble himself to speak through such a simple man! It is the scandal of the Incarnation: the unsettling event of a God made flesh who thinks with the mind of a man, works and acts with the hands of a man, loves with a human heart, a God who struggles, eats and sleeps like one of us. The Son of God overturns every human framework: it is not the disciples who washed the feet of the Lord, but it is the Lord who washed the feet of the disciples (cf. Jn 13:1-20). This is a reason for scandal and incredulity, not only in that period, but in all ages, even today.
The radical change Jesus brought about commits his disciples of both yesterday and today to a personal and community [self] examination. Indeed, even in our day it can happen that we harbour some prejudices that prevent us from seeing reality. But, today, the Lord asks us to adopt an attitude of humble listening and docile expectation because God’s grace often manifests itself in surprising ways that do not match our expectations. Together, let us think about Mother Teresa of Calcutta, for example. A tiny sister — no one took her very seriously — who went around the streets to gather up the dying so that they could have a dignified death. With prayer and her work, this tiny sister performed wonders! A small woman revolutionized charity work in the Church. She sets an example for our times. God does not conform to human prejudices. We must make an effort to open our heart and mind to welcome the divine reality which comes to encounter us. It is a case of having faith: lack of faith is an obstacle to God’s grace. Many people who have been baptized live as though Christ did not exist. They repeat the gestures and the signs of faith but these do not correspond to a true bond with Jesus’ person and his Gospel. Each Christian — all of us, each of us — is called to deepen this fundamental belonging, and try to bear witness to it with a consistent conduct in life, always motivated by charity.
Through the intercession of the Virgin Mary, let us ask the Lord to melt the hardness of hearts and the narrowness of minds so that we can be open to his grace, to his truth and to his mission of goodness and mercy which is addressed to all, with no exception.
Dear Brothers and Sisters Good Morning!
Today’s Gospel passage (cf. Mk 6:1-6) narrates the story of when Jesus returns to Nazareth and begins to teach in the synagogue on a Saturday. Ever since he had left it and begun preaching in the nearby hamlets and villages, he had never again set foot in his country. He has returned. Therefore, the whole town must have been there to listen to this son of theirs, whose fame as a wise master and powerful healer had by now spread throughout Galilee and beyond. But what could have stood out as a success, turned into a resounding rejection, to such an extent that Jesus could not perform any mighty work but only a few healings (cf. v. 5). The dynamics of that day are reconstructed in detail by Mark, the Evangelist: At first the people of Nazareth listen [to him] and are astonished; then perplexed, they ask themselves “Where did this man get all this?”, this wisdom? and in the end they take offence, recognizing him as the carpenter, Mary’s son whom they had seen grow up (cf v. 2-3). Thus Jesus sums it up with the expression which has become proverbial: “A prophet is not without honours, except in his own country” (v. 4).
We may ask ourselves: why do Jesus’ fellow townsmen go from astonishment to disbelief? They make a comparison between Jesus’ humble origins and his current abilities: he is a carpenter; he did not study and yet he preaches better than the scribes and he performs miracles. And instead of opening up to the reality, they take offence. According to the people of Nazareth, God is too great to humble himself to speak through such a simple man! It is the scandal of the Incarnation: the unsettling event of a God made flesh who thinks with the mind of a man, works and acts with the hands of a man, loves with a human heart, a God who struggles, eats and sleeps like one of us. The Son of God overturns every human framework: it is not the disciples who washed the feet of the Lord, but it is the Lord who washed the feet of the disciples (cf. Jn 13:1-20). This is a reason for scandal and incredulity, not only in that period, but in all ages, even today.
The radical change Jesus brought about commits his disciples of both yesterday and today to a personal and community [self] examination. Indeed, even in our day it can happen that we harbour some prejudices that prevent us from seeing reality. But, today, the Lord asks us to adopt an attitude of humble listening and docile expectation because God’s grace often manifests itself in surprising ways that do not match our expectations. Together, let us think about Mother Teresa of Calcutta, for example. A tiny sister — no one took her very seriously — who went around the streets to gather up the dying so that they could have a dignified death. With prayer and her work, this tiny sister performed wonders! A small woman revolutionized charity work in the Church. She sets an example for our times. God does not conform to human prejudices. We must make an effort to open our heart and mind to welcome the divine reality which comes to encounter us. It is a case of having faith: lack of faith is an obstacle to God’s grace. Many people who have been baptized live as though Christ did not exist. They repeat the gestures and the signs of faith but these do not correspond to a true bond with Jesus’ person and his Gospel. Each Christian — all of us, each of us — is called to deepen this fundamental belonging, and try to bear witness to it with a consistent conduct in life, always motivated by charity.
Through the intercession of the Virgin Mary, let us ask the Lord to melt the hardness of hearts and the narrowness of minds so that we can be open to his grace, to his truth and to his mission of goodness and mercy which is addressed to all, with no exception.
Pope Francis 01.07.18 Angelus, St Peter's Square 13th Sunday in Ordinary Time Year B Mark 5: 21-43
Dear Brothers and Sisters, Good morning!
This Sunday’s Gospel passage (cf. Mk 5:21-43) presents two miracles performed by Jesus, almost describing them as a type of triumphal march toward life. Initially the Evangelist speaks about a certain Jairus, one of the rulers of the Synagogue, who approaches Jesus and beseeches Him to go to his home because his 12-year-old daughter is dying. Jesus agrees and goes with him; but, along the way, word arrives that the girl is dead. We can imagine that father’s reaction. But Jesus says to him: “Do not fear, only believe” (36). When they arrive at Jairus’ house, Jesus sends out the people who were weeping — there were also women mourners who were wailing loudly — and He enters the room with just the parents and the three disciples, and speaking to the dead girl He says: “Little girl, I say to you, arise” (v. 41). And immediately the girl gets up, as if waking from a deep sleep (cf. v. 42).
Within the narrative of this miracle, Mark adds another: the healing of a woman who suffers from a haemorrhage and is healed as soon as she touches Jesus’ garment (cf. v. 27). Here what is striking is the fact that this woman’s faith attracts — to me the word “robs” comes to mind — the divine saving power that is in Christ, who, feeling that “power had gone forth from him”, tried to understand who it was. And when the woman, with much shame, comes forward and confesses the whole truth, He tells her: “Daughter, your faith has made you well” (v. 34).
It is a matter of two interlocking narratives, with a single core: faith; and they show Jesus as the wellspring of life, as the One who restores life to those who trust fully in him. The two protagonists, that is, the little girl’s father and the sick woman, are not disciples of Jesus yet they are satisfied through their faith. They have faith in that man. From this we understand that all are permitted on the Lord’s path: no one should feel as an intruder, an interloper or one who has no right. To have access to His heart, to Jesus’ heart, there is only one requirement: to feel in need of healing and to entrust yourself to Him. I ask you: do each of you feel that you need to be healed? Of something, of some sin, of some problem? And, if you feel this, do you have faith in Jesus? These are the two requirements in order to be healed, in order to have access to his heart: to feel in need of healing and to entrust yourself to Him. Jesus goes to discover these people among the crowd and removes them from anonymity, frees them from the fear of living and of taking risks. He does so with a look and a word which sets them back on the path after much suffering and humiliation. We too are called to learn and to imitate these freeing words and this gaze which restores the will to live to those who lack it.
In this Gospel passage the themes of faith and of new life, which Jesus came to offer to all, are intertwined. When he enters the house where the dead girl lies, he sends outside those who are weeping and making tumult (cf. v. 40), and he says: “The child is not dead but sleeping” (v. 39). Jesus is Lord, and before him physical death is like a dream: there is no reason to despair. Another death is the one to fear: that of the heart hardened by evil! Yes, we should be afraid of that one! When we feel we have a hardened heart, a heart that is hardened, allow me to say, a mummified heart, we should be afraid of this. This is the death of the heart. But sin too, the mummified heart too, is never the last word with Jesus, because he has brought us the infinite mercy of the Father. And even if we have hit rock bottom, his tender and strong voice reaches us: “I say to you, arise!”. It is beautiful to hear that word of Jesus addressed to each one of us: “I say to you, arise! Go. Stand up. Take courage, arise!”. Jesus restores life to the little girl and restores life to the healed woman: life and faith to both.
Let us ask the Virgin Mary to accompany our journey of faith and of concrete love, especially toward those who are in need. Let us invoke her maternal intercession for our brothers and sisters who are suffering in body and in spirit.
Dear Brothers and Sisters, Good morning!
This Sunday’s Gospel passage (cf. Mk 5:21-43) presents two miracles performed by Jesus, almost describing them as a type of triumphal march toward life. Initially the Evangelist speaks about a certain Jairus, one of the rulers of the Synagogue, who approaches Jesus and beseeches Him to go to his home because his 12-year-old daughter is dying. Jesus agrees and goes with him; but, along the way, word arrives that the girl is dead. We can imagine that father’s reaction. But Jesus says to him: “Do not fear, only believe” (36). When they arrive at Jairus’ house, Jesus sends out the people who were weeping — there were also women mourners who were wailing loudly — and He enters the room with just the parents and the three disciples, and speaking to the dead girl He says: “Little girl, I say to you, arise” (v. 41). And immediately the girl gets up, as if waking from a deep sleep (cf. v. 42).
Within the narrative of this miracle, Mark adds another: the healing of a woman who suffers from a haemorrhage and is healed as soon as she touches Jesus’ garment (cf. v. 27). Here what is striking is the fact that this woman’s faith attracts — to me the word “robs” comes to mind — the divine saving power that is in Christ, who, feeling that “power had gone forth from him”, tried to understand who it was. And when the woman, with much shame, comes forward and confesses the whole truth, He tells her: “Daughter, your faith has made you well” (v. 34).
It is a matter of two interlocking narratives, with a single core: faith; and they show Jesus as the wellspring of life, as the One who restores life to those who trust fully in him. The two protagonists, that is, the little girl’s father and the sick woman, are not disciples of Jesus yet they are satisfied through their faith. They have faith in that man. From this we understand that all are permitted on the Lord’s path: no one should feel as an intruder, an interloper or one who has no right. To have access to His heart, to Jesus’ heart, there is only one requirement: to feel in need of healing and to entrust yourself to Him. I ask you: do each of you feel that you need to be healed? Of something, of some sin, of some problem? And, if you feel this, do you have faith in Jesus? These are the two requirements in order to be healed, in order to have access to his heart: to feel in need of healing and to entrust yourself to Him. Jesus goes to discover these people among the crowd and removes them from anonymity, frees them from the fear of living and of taking risks. He does so with a look and a word which sets them back on the path after much suffering and humiliation. We too are called to learn and to imitate these freeing words and this gaze which restores the will to live to those who lack it.
In this Gospel passage the themes of faith and of new life, which Jesus came to offer to all, are intertwined. When he enters the house where the dead girl lies, he sends outside those who are weeping and making tumult (cf. v. 40), and he says: “The child is not dead but sleeping” (v. 39). Jesus is Lord, and before him physical death is like a dream: there is no reason to despair. Another death is the one to fear: that of the heart hardened by evil! Yes, we should be afraid of that one! When we feel we have a hardened heart, a heart that is hardened, allow me to say, a mummified heart, we should be afraid of this. This is the death of the heart. But sin too, the mummified heart too, is never the last word with Jesus, because he has brought us the infinite mercy of the Father. And even if we have hit rock bottom, his tender and strong voice reaches us: “I say to you, arise!”. It is beautiful to hear that word of Jesus addressed to each one of us: “I say to you, arise! Go. Stand up. Take courage, arise!”. Jesus restores life to the little girl and restores life to the healed woman: life and faith to both.
Let us ask the Virgin Mary to accompany our journey of faith and of concrete love, especially toward those who are in need. Let us invoke her maternal intercession for our brothers and sisters who are suffering in body and in spirit.
Pope Francis 21.06.15 Eucharistic Concelebration, Piazza Vittorio, Turin 12th Sunday in Ordinary Time Year B Mark 4: 35-41
|
In the Opening Prayer, we prayed: “Give your people, Father, the gift of living always in veneration and love for your Holy Name, so that Your grace may not be deprived from those whom you have established on the rock of your love”. The readings that we have heard show us how God’s love for us is: it is a faithful love, a love that re-creates everything, a stable and secure love.
The Psalm invites us to give thanks to the Lord for “his love is everlasting”. Thus, a faithful love, fidelity: it is a love that does not disappoint, it never fails. Jesus embodies this love, He is the Witness. He never tires of loving us, of supporting us, of forgiving us, and thus He accompanies us on the path of life, according to the |
|
promise He made to the disciples: “I am with you always, to the close of the age” (Mt 28:20). Out of love He became man, out of love He died and rose again, and out of love He is always at our side, in the beautiful moments and in the difficult ones. Jesus loves us always, until the end, without limits and without measure. And He loves us all, to the point that each one of us can say: “He gave his life for me”. For me! Jesus’ faithfulness does not fail, even in front of our infidelity. St Paul reminds us of this: “If we are faithless, he remains faithful, for he cannot deny himself” (2 Tim 2:13).
Jesus remains faithful, even when we have done wrong, and He waits to forgive us: He is the face of the Merciful Father. This is a faithful love.
The second aspect: the love of God re-creates everything, that is He makes all things new, as we are reminded in the Second Reading. To recognize our limits, our weaknesses, is the door that opens the forgiveness of Jesus, to his love that can deeply renew us, that can re-create us. Salvation can enter in the heart when we open ourselves to the truth and recognize our mistakes, our sins; now let us make an experience, that beautiful experience of He who has come not for the healthy, but for the sick, not for the just ones, but the sinners (cf. Mt 9:12-13); let us experience his patience, his tenderness, his will to save all. And what is the sign? The sign that we have become “new” and that we have been transformed by the love of God is to strip off the worn out and old clothes of grudges and enmities to wear the clean robes of meekness, goodness, service to others, of peace in the heart, of children of God. The spirit of the world is always looking for something new, but it is only the faithfulness of Jesus that is capable of true innovation, of making us new men, of re-creating us.
Finally, the love of God is stable and secure, as the rocky shores that provide shelter from the violence of the waves. Jesus manifests this in the miracle recounted in the Gospel, when He calms the storm, commanding the wind and the sea (cf. Mk 4:41). The disciples are afraid because they realize that they will not make it, but He opens their hearts to the courage of faith. In front of the man who shouts: “I can’t do it anymore”, the Lord meets him, offers the rock of his love, to which everyone can cling, assured of not falling. How many times we feel that we can’t do it anymore! But He is near us, with his outstretched hand and open heart.
Dear brothers and sisters of Turin and Piedmont, our ancestors knew well what it means to be a “rock”, what “solidarity” means.
Our famous poet gives a beautiful witness: “Straight and true, they are as they appear: square of head, steady of hand and healthy of liver, they speak little but know of what they speak, although they walk slowly, they go far. People who spare not time nor sweat — Our free and headstrong local race — The whole world knows who they are and, when they pass ... the whole world watches them”.
We may ask ourselves if today we are firm on this rock that is the love of God. How do we live God’s faithful love toward us. There is always the risk of forgetting that great love that the Lord has shown us. Even we Christians run the risk of letting ourselves be paralyzed by fears of the future and looking for security in things that pass, or in a model of a closed society that tends to exclude more than include. Many Saints and Blesseds who grew up in this land received the love of God and spread it around the world, free and headstrong Saints. In the footsteps of these witnesses, we too can also live the joy of the Gospel by practicing mercy; we can share the difficulties of so many people, of families, especially those who are weakest and marked by the economic crisis. Families are in need of feeling the Church’s motherly caress to go forward in married life, in the upbringing of children, in the care of the elderly and also in the transmission of the faith to the younger generations.
Do we believe that the Lord is faithful? How do we live the newness of God that transforms us everyday? How do we live the steady love of the Lord, that is placed as a secure barrier against the wakes of pride and false innovation? May the Holy Spirit help us to always be aware of this “rocky” love that makes us stable and strong in the small and great sufferings, may we not close ourselves in front of difficulties, to confront life with courage and look to the future with hope. As in the Sea of Galilee, also today in the sea of our existence, Jesus overcomes the forces of evil and the threats of desperation. The peace that He gives us is for all; also for so many brothers and sisters who flee from war and persecution in search of peace and freedom.
My dear ones, yesterday you celebrated the Feast of Our Lady of Consolation, la Consolà, “who is there: low and solid, without pomp: like a good Mother”.
Let us entrust to our Mother the civil and ecclesial path of this earth: May She help us to follow the Lord so that we may be faithful, so as to be renewed and remain firm in love. Amen.
Jesus remains faithful, even when we have done wrong, and He waits to forgive us: He is the face of the Merciful Father. This is a faithful love.
The second aspect: the love of God re-creates everything, that is He makes all things new, as we are reminded in the Second Reading. To recognize our limits, our weaknesses, is the door that opens the forgiveness of Jesus, to his love that can deeply renew us, that can re-create us. Salvation can enter in the heart when we open ourselves to the truth and recognize our mistakes, our sins; now let us make an experience, that beautiful experience of He who has come not for the healthy, but for the sick, not for the just ones, but the sinners (cf. Mt 9:12-13); let us experience his patience, his tenderness, his will to save all. And what is the sign? The sign that we have become “new” and that we have been transformed by the love of God is to strip off the worn out and old clothes of grudges and enmities to wear the clean robes of meekness, goodness, service to others, of peace in the heart, of children of God. The spirit of the world is always looking for something new, but it is only the faithfulness of Jesus that is capable of true innovation, of making us new men, of re-creating us.
Finally, the love of God is stable and secure, as the rocky shores that provide shelter from the violence of the waves. Jesus manifests this in the miracle recounted in the Gospel, when He calms the storm, commanding the wind and the sea (cf. Mk 4:41). The disciples are afraid because they realize that they will not make it, but He opens their hearts to the courage of faith. In front of the man who shouts: “I can’t do it anymore”, the Lord meets him, offers the rock of his love, to which everyone can cling, assured of not falling. How many times we feel that we can’t do it anymore! But He is near us, with his outstretched hand and open heart.
Dear brothers and sisters of Turin and Piedmont, our ancestors knew well what it means to be a “rock”, what “solidarity” means.
Our famous poet gives a beautiful witness: “Straight and true, they are as they appear: square of head, steady of hand and healthy of liver, they speak little but know of what they speak, although they walk slowly, they go far. People who spare not time nor sweat — Our free and headstrong local race — The whole world knows who they are and, when they pass ... the whole world watches them”.
We may ask ourselves if today we are firm on this rock that is the love of God. How do we live God’s faithful love toward us. There is always the risk of forgetting that great love that the Lord has shown us. Even we Christians run the risk of letting ourselves be paralyzed by fears of the future and looking for security in things that pass, or in a model of a closed society that tends to exclude more than include. Many Saints and Blesseds who grew up in this land received the love of God and spread it around the world, free and headstrong Saints. In the footsteps of these witnesses, we too can also live the joy of the Gospel by practicing mercy; we can share the difficulties of so many people, of families, especially those who are weakest and marked by the economic crisis. Families are in need of feeling the Church’s motherly caress to go forward in married life, in the upbringing of children, in the care of the elderly and also in the transmission of the faith to the younger generations.
Do we believe that the Lord is faithful? How do we live the newness of God that transforms us everyday? How do we live the steady love of the Lord, that is placed as a secure barrier against the wakes of pride and false innovation? May the Holy Spirit help us to always be aware of this “rocky” love that makes us stable and strong in the small and great sufferings, may we not close ourselves in front of difficulties, to confront life with courage and look to the future with hope. As in the Sea of Galilee, also today in the sea of our existence, Jesus overcomes the forces of evil and the threats of desperation. The peace that He gives us is for all; also for so many brothers and sisters who flee from war and persecution in search of peace and freedom.
My dear ones, yesterday you celebrated the Feast of Our Lady of Consolation, la Consolà, “who is there: low and solid, without pomp: like a good Mother”.
Let us entrust to our Mother the civil and ecclesial path of this earth: May She help us to follow the Lord so that we may be faithful, so as to be renewed and remain firm in love. Amen.
Pope Francis 14.6.15 Angelus, St Peter's Square 11th Sunday of Ordinary Time Year B Mark 4: 26-34
Dear brothers and sisters, Good morning!
Today’s Gospel is composed of two very brief parables: that of the seed that sprouts and grows on its own, and that of the mustard seed (cf. Mk 4:26-34). Through these images taken from the rural world, Jesus presents the efficacy of the Word of God and the requirements of his Kingdom, showing the reasons for our hope and our commitment in history.
In the first parable, attention is placed on the fact that the seed scattered on the ground (v. 26) takes root and develops on its own, regardless of whether the farmer sleeps or keeps watch. He is confident in the inner power of the seed itself and in the fertility of the soil. In the language of the Gospel, the seed is the symbol of the Word of God, whose fruitfulness is recalled in this parable. As the humble seed grows in the earth, so too does the Word by the power of God work in the hearts of those who listen to it. God has entrusted his Word to our earth, that is to each one of us with our concrete humanity. We can be confident because the Word of God is a creative word, destined to become the “full grain in the ear” (v. 28). This Word, if accepted, certainly bears fruit, for God Himself makes it sprout and grow in ways that we cannot always verify or understand. (cf. v. 27). All this tells us that it is always God, it is always God who makes his Kingdom grow. That is why we fervently pray “thy Kingdom come”. It is He who makes it grow. Man is his humble collaborator, who contemplates and rejoices in divine creative action and waits patiently for its fruits.
The Word of God makes things grow, it gives life. And here, I would like to remind you once again, of the importance of having the Gospel, the Bible, close at hand. A small Gospel in your purse, in your pocket and to nourish yourselves every day with this living Word of God. Read a passage from the Gospel every day, a passage from the Bible. Please don’t ever forget this. Because this is the power that makes the life of the Kingdom of God sprout within us.
The second parable uses the image of the mustard seed. Despite being the smallest of all the seeds, it is full of life and grows until it becomes “the greatest of all shrubs” (Mk 4:32). And thus is the Kingdom of God: a humanly small and seemingly irrelevant reality. To become a part of it, one must be poor of heart; not trusting in their own abilities, but in the power of the love of God; not acting to be important in the eyes of the world, but precious in the eyes of God, who prefers the simple and the humble. When we live like this, the strength of Christ bursts through us and transforms what is small and modest into a reality that leavens the entire mass of the world and of history.
An important lesson comes to us from these two parables: God’s Kingdom requires our cooperation, but it is above all the initiative and gift of the Lord. Our weak effort, seemingly small before the complexity of the problems of the world, when integrated with God’s effort, fears no difficulty. The victory of the Lord is certain: his love will make every seed of goodness present on the ground sprout and grow. This opens us up to trust and hope, despite the tragedies, the injustices, the sufferings that we encounter. The seed of goodness and peace sprouts and develops, because the merciful love of God makes it ripen.
May the Holy Virgin, who like “fertile ground” received the seed of the divine Word, sustain us in this hope which never disappoints.
Dear brothers and sisters, Good morning!
Today’s Gospel is composed of two very brief parables: that of the seed that sprouts and grows on its own, and that of the mustard seed (cf. Mk 4:26-34). Through these images taken from the rural world, Jesus presents the efficacy of the Word of God and the requirements of his Kingdom, showing the reasons for our hope and our commitment in history.
In the first parable, attention is placed on the fact that the seed scattered on the ground (v. 26) takes root and develops on its own, regardless of whether the farmer sleeps or keeps watch. He is confident in the inner power of the seed itself and in the fertility of the soil. In the language of the Gospel, the seed is the symbol of the Word of God, whose fruitfulness is recalled in this parable. As the humble seed grows in the earth, so too does the Word by the power of God work in the hearts of those who listen to it. God has entrusted his Word to our earth, that is to each one of us with our concrete humanity. We can be confident because the Word of God is a creative word, destined to become the “full grain in the ear” (v. 28). This Word, if accepted, certainly bears fruit, for God Himself makes it sprout and grow in ways that we cannot always verify or understand. (cf. v. 27). All this tells us that it is always God, it is always God who makes his Kingdom grow. That is why we fervently pray “thy Kingdom come”. It is He who makes it grow. Man is his humble collaborator, who contemplates and rejoices in divine creative action and waits patiently for its fruits.
The Word of God makes things grow, it gives life. And here, I would like to remind you once again, of the importance of having the Gospel, the Bible, close at hand. A small Gospel in your purse, in your pocket and to nourish yourselves every day with this living Word of God. Read a passage from the Gospel every day, a passage from the Bible. Please don’t ever forget this. Because this is the power that makes the life of the Kingdom of God sprout within us.
The second parable uses the image of the mustard seed. Despite being the smallest of all the seeds, it is full of life and grows until it becomes “the greatest of all shrubs” (Mk 4:32). And thus is the Kingdom of God: a humanly small and seemingly irrelevant reality. To become a part of it, one must be poor of heart; not trusting in their own abilities, but in the power of the love of God; not acting to be important in the eyes of the world, but precious in the eyes of God, who prefers the simple and the humble. When we live like this, the strength of Christ bursts through us and transforms what is small and modest into a reality that leavens the entire mass of the world and of history.
An important lesson comes to us from these two parables: God’s Kingdom requires our cooperation, but it is above all the initiative and gift of the Lord. Our weak effort, seemingly small before the complexity of the problems of the world, when integrated with God’s effort, fears no difficulty. The victory of the Lord is certain: his love will make every seed of goodness present on the ground sprout and grow. This opens us up to trust and hope, despite the tragedies, the injustices, the sufferings that we encounter. The seed of goodness and peace sprouts and develops, because the merciful love of God makes it ripen.
May the Holy Virgin, who like “fertile ground” received the seed of the divine Word, sustain us in this hope which never disappoints.
Pope Francis 31.05.15 Angelus St Peter's Square Feast of the Most Holy Trinity Year B Matthew 28: 16-20
Dear Brothers and Sisters, Good morning and happy Sunday!
Today we are celebrating the feast of the Most Holy Trinity, which reminds us of the mystery of one God in three Persons: the Father, the Son and the Holy Spirit. The Trinity is the communion of Divine Persons who are one with the others, one for the others, one in the others: this communion is the life of God, the mystery of the love of the Living God. Jesus revealed this mystery to us. He spoke to us of God as the Father; He spoke to us of the Spirit; and He spoke to us of Himself as the Son of God. Thus He revealed this mystery to us. After He rose, He sent the disciples to evangelize to the peoples, He told them to baptize them “in the name of the Father and of the Son and of the Holy Spirit” (Mt 28:19). This command is entrusted by Christ in all ages to the Church, which has inherited the missionary mandate from the Apostles. He also directs it to each one of us who, through the power of Baptism, are part of his Community.
Therefore, today’s liturgical solemnity, while making us contemplate the amazing mystery from which we come and toward which we are going, renews for us the mission of living in communion with God and living in communion among ourselves on the model of the divine communion. We are called to live not as one without the others, above or against the others, but one with the others, for the others, and in the others. This means to accept and witness in harmony the beauty of the Gospel; experiencing love for one another and for all, sharing joy and suffering, learning to ask and grant forgiveness, appreciating various charisms under the guidance of Pastors. In a word, we have been entrusted with the task of edifying ecclesial communities which increasingly become families, capable of reflecting the splendour of the Trinity and evangelizing not only with the words but with the power of the love of God that lives within us.
The Trinity, as I said, is also the ultimate goal toward which our earthly pilgrimage is directed. The journey of Christian life is indeed essentially a “Trinitarian” journey: the Holy Spirit guides us to full knowledge of Christ’s teachings, and also reminds us what Jesus taught us. Jesus, in turn, came into the world to make the Father known to us, to guide us to Him, to reconcile us with Him. Everything in Christian life revolves around the Mystery of the Trinity and is fulfilled according to this infinite mystery. Therefore, we seek to always hold high the “tone” of our life, remembering what goal, what glory we exist for, work for, struggle for, suffer for; and what immense reward we are called to. This mystery embraces our entire life and our entire Christian being. We remember it, for example, each time we make the sign of the Cross: in the name of the Father, of the Son and of the Holy Spirit. And now I invite you, all together, and out loud, to make this sign of the Cross: “In the name of the Father and of the Son and of the Holy Spirit!”.
On this last day of the month of May, the Marian month, let us entrust ourselves to the Virgin Mary. May she who, more than any other being, knew, worshiped, loved the mystery of the Most Holy Trinity, lead us by the hand; help us to grasp in the world’s events the signs of the presence of God, the Father and Son and Holy Spirit; enable us to love the Lord Jesus with all our heart, to walk toward the vision of the Trinity, the marvelous destination toward which our life is drawn. Let us also ask her to help the Church to be the mystery of communion and hospitable community, where all persons, especially the poor and the marginalized, may find welcome and feel themselves the wanted and beloved children of God
Dear Brothers and Sisters, Good morning and happy Sunday!
Today we are celebrating the feast of the Most Holy Trinity, which reminds us of the mystery of one God in three Persons: the Father, the Son and the Holy Spirit. The Trinity is the communion of Divine Persons who are one with the others, one for the others, one in the others: this communion is the life of God, the mystery of the love of the Living God. Jesus revealed this mystery to us. He spoke to us of God as the Father; He spoke to us of the Spirit; and He spoke to us of Himself as the Son of God. Thus He revealed this mystery to us. After He rose, He sent the disciples to evangelize to the peoples, He told them to baptize them “in the name of the Father and of the Son and of the Holy Spirit” (Mt 28:19). This command is entrusted by Christ in all ages to the Church, which has inherited the missionary mandate from the Apostles. He also directs it to each one of us who, through the power of Baptism, are part of his Community.
Therefore, today’s liturgical solemnity, while making us contemplate the amazing mystery from which we come and toward which we are going, renews for us the mission of living in communion with God and living in communion among ourselves on the model of the divine communion. We are called to live not as one without the others, above or against the others, but one with the others, for the others, and in the others. This means to accept and witness in harmony the beauty of the Gospel; experiencing love for one another and for all, sharing joy and suffering, learning to ask and grant forgiveness, appreciating various charisms under the guidance of Pastors. In a word, we have been entrusted with the task of edifying ecclesial communities which increasingly become families, capable of reflecting the splendour of the Trinity and evangelizing not only with the words but with the power of the love of God that lives within us.
The Trinity, as I said, is also the ultimate goal toward which our earthly pilgrimage is directed. The journey of Christian life is indeed essentially a “Trinitarian” journey: the Holy Spirit guides us to full knowledge of Christ’s teachings, and also reminds us what Jesus taught us. Jesus, in turn, came into the world to make the Father known to us, to guide us to Him, to reconcile us with Him. Everything in Christian life revolves around the Mystery of the Trinity and is fulfilled according to this infinite mystery. Therefore, we seek to always hold high the “tone” of our life, remembering what goal, what glory we exist for, work for, struggle for, suffer for; and what immense reward we are called to. This mystery embraces our entire life and our entire Christian being. We remember it, for example, each time we make the sign of the Cross: in the name of the Father, of the Son and of the Holy Spirit. And now I invite you, all together, and out loud, to make this sign of the Cross: “In the name of the Father and of the Son and of the Holy Spirit!”.
On this last day of the month of May, the Marian month, let us entrust ourselves to the Virgin Mary. May she who, more than any other being, knew, worshiped, loved the mystery of the Most Holy Trinity, lead us by the hand; help us to grasp in the world’s events the signs of the presence of God, the Father and Son and Holy Spirit; enable us to love the Lord Jesus with all our heart, to walk toward the vision of the Trinity, the marvelous destination toward which our life is drawn. Let us also ask her to help the Church to be the mystery of communion and hospitable community, where all persons, especially the poor and the marginalized, may find welcome and feel themselves the wanted and beloved children of God
Pope Francis 04.06.17 Holy Mass, Vatican Basilica Solemnity of Pentecost Acts 2: 1-11, John 20: 19-23
Today concludes the Easter season, the fifty days that, from Jesus’ resurrection to Pentecost, are marked in a particular way by the presence of the Holy Spirit. The Spirit is in fact the Easter Gift par excellence. He is the Creator Spirit, who constantly brings about new things. Today’s readings show us two of those new things. In the first reading, the Spirit makes of the disciples a new people; in the Gospel, he creates in the disciples a new heart.
A new people. On the day of Pentecost, the Spirit came down from heaven, in the form of “divided tongues, as of fire… [that] rested on each of them. All of them were filled with the Holy Spirit, and began to speak in other languages” (Acts 2:3-4). This is how the word of God describes the working of the Spirit: first he rests on each and then brings all of them together in fellowship. To each he gives a gift, and then gathers them all into unity. In other words, the same Spirit creates diversity and unity, and in this way forms a new, diverse and unified people: the universal Church. First, in a way both creative and unexpected, he generates diversity, for in every age he causes new and varied charisms to blossom. Then he brings about unity: he joins together, gathers and restores harmony: “By his presence and his activity, the Spirit draws into unity spirits that are distinct and separate among themselves” (Cyril of Alexandria, Commentary on the Gospel of John, XI, 11). He does so in a way that effects true union, according to God’s will, a union that is not uniformity, but unity in difference.
For this to happen, we need to avoid two recurrent temptations. The first temptation seeks diversity without unity. This happens when we want to separate, when we take sides and form parties, when we adopt rigid and airtight positions, when we become locked into our own ideas and ways of doing things, perhaps even thinking that we are better than others, or always in the right, when we become so-called “guardians of the truth”. When this happens, we choose the part over the whole, belonging to this or that group before belonging to the Church. We become avid supporters for one side, rather than brothers and sisters in the one Spirit. We become Christians of the “right” or the “left”, before being on the side of Jesus, unbending guardians of the past or the avant-garde of the future before being humble and grateful children of the Church. The result is diversity without unity. The opposite temptation is that of seeking unity without diversity. Here, unity becomes uniformity, where everyone has to do everything together and in the same way, always thinking alike. Unity ends up being homogeneity and no longer freedom. But, as Saint Paul says, “where the Spirit of the Lord is, there is freedom” (2 Cor 3:17).
So the prayer we make to the Holy Spirit is for the grace to receive his unity, a glance that, leaving personal preferences aside, embraces and loves his Church, our Church. It is to accept responsibility for unity among all, to wipe out the gossip that sows the darnel of discord and the poison of envy, since to be men and women of the Church means being men and women of communion. It is also to ask for a heart that feels that the Church is our Mother and our home, an open and welcoming home where the manifold joy of the Holy Spirit is shared.
Now we come to the second new thing brought by the Spirit: a new heart. When the risen Jesus first appears to his disciples, he says to them: “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them” (Jn 20:22-23). Jesus does not condemn them for having denied and abandoned him during his passion, but instead grants them the spirit of forgiveness. The Spirit is the first gift of the risen Lord, and is given above all for the forgiveness of sins. Here we see the beginning of the Church, the glue that holds us together, the cement that binds the bricks of the house: forgiveness. Because forgiveness is gift to the highest degree; it is the greatest love of all. It preserves unity despite everything, prevents collapse, and consolidates and strengthens. Forgiveness sets our hearts free and enables us to start afresh. Forgiveness gives hope; without forgiveness, the Church is not built up.
The spirit of forgiveness resolves everything in harmony, and leads us to reject every other way: the way of hasty judgement, the cul-de-sac of closing every door, the one-way street criticizing others. Instead, the Spirit bids us take the two-way street of forgiveness received and forgiveness given, of divine mercy that becomes love of neighbour, of charity as “the sole criterion by which everything must be done or not done, changed or not changed” (ISAAC OF STELLA, Or. 31). Let us ask for the grace to make more beautiful the countenance of our Mother the Church, letting ourselves be renewed by forgiveness and self-correction. Only then will we be able to correct others in charity.
The Holy Spirit is the fire of love burning in the Church and in our hearts, even though we often cover him with the ash of our sins. Let us ask him: “Spirit of God, Lord, who dwell in my heart and in the heart of the Church, guiding and shaping her in diversity, come! Like water, we need you to live. Come down upon us anew, teach us unity, renew our hearts and teach us to love as you love us, to forgive as you forgive us. Amen”.
Today concludes the Easter season, the fifty days that, from Jesus’ resurrection to Pentecost, are marked in a particular way by the presence of the Holy Spirit. The Spirit is in fact the Easter Gift par excellence. He is the Creator Spirit, who constantly brings about new things. Today’s readings show us two of those new things. In the first reading, the Spirit makes of the disciples a new people; in the Gospel, he creates in the disciples a new heart.
A new people. On the day of Pentecost, the Spirit came down from heaven, in the form of “divided tongues, as of fire… [that] rested on each of them. All of them were filled with the Holy Spirit, and began to speak in other languages” (Acts 2:3-4). This is how the word of God describes the working of the Spirit: first he rests on each and then brings all of them together in fellowship. To each he gives a gift, and then gathers them all into unity. In other words, the same Spirit creates diversity and unity, and in this way forms a new, diverse and unified people: the universal Church. First, in a way both creative and unexpected, he generates diversity, for in every age he causes new and varied charisms to blossom. Then he brings about unity: he joins together, gathers and restores harmony: “By his presence and his activity, the Spirit draws into unity spirits that are distinct and separate among themselves” (Cyril of Alexandria, Commentary on the Gospel of John, XI, 11). He does so in a way that effects true union, according to God’s will, a union that is not uniformity, but unity in difference.
For this to happen, we need to avoid two recurrent temptations. The first temptation seeks diversity without unity. This happens when we want to separate, when we take sides and form parties, when we adopt rigid and airtight positions, when we become locked into our own ideas and ways of doing things, perhaps even thinking that we are better than others, or always in the right, when we become so-called “guardians of the truth”. When this happens, we choose the part over the whole, belonging to this or that group before belonging to the Church. We become avid supporters for one side, rather than brothers and sisters in the one Spirit. We become Christians of the “right” or the “left”, before being on the side of Jesus, unbending guardians of the past or the avant-garde of the future before being humble and grateful children of the Church. The result is diversity without unity. The opposite temptation is that of seeking unity without diversity. Here, unity becomes uniformity, where everyone has to do everything together and in the same way, always thinking alike. Unity ends up being homogeneity and no longer freedom. But, as Saint Paul says, “where the Spirit of the Lord is, there is freedom” (2 Cor 3:17).
So the prayer we make to the Holy Spirit is for the grace to receive his unity, a glance that, leaving personal preferences aside, embraces and loves his Church, our Church. It is to accept responsibility for unity among all, to wipe out the gossip that sows the darnel of discord and the poison of envy, since to be men and women of the Church means being men and women of communion. It is also to ask for a heart that feels that the Church is our Mother and our home, an open and welcoming home where the manifold joy of the Holy Spirit is shared.
Now we come to the second new thing brought by the Spirit: a new heart. When the risen Jesus first appears to his disciples, he says to them: “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them” (Jn 20:22-23). Jesus does not condemn them for having denied and abandoned him during his passion, but instead grants them the spirit of forgiveness. The Spirit is the first gift of the risen Lord, and is given above all for the forgiveness of sins. Here we see the beginning of the Church, the glue that holds us together, the cement that binds the bricks of the house: forgiveness. Because forgiveness is gift to the highest degree; it is the greatest love of all. It preserves unity despite everything, prevents collapse, and consolidates and strengthens. Forgiveness sets our hearts free and enables us to start afresh. Forgiveness gives hope; without forgiveness, the Church is not built up.
The spirit of forgiveness resolves everything in harmony, and leads us to reject every other way: the way of hasty judgement, the cul-de-sac of closing every door, the one-way street criticizing others. Instead, the Spirit bids us take the two-way street of forgiveness received and forgiveness given, of divine mercy that becomes love of neighbour, of charity as “the sole criterion by which everything must be done or not done, changed or not changed” (ISAAC OF STELLA, Or. 31). Let us ask for the grace to make more beautiful the countenance of our Mother the Church, letting ourselves be renewed by forgiveness and self-correction. Only then will we be able to correct others in charity.
The Holy Spirit is the fire of love burning in the Church and in our hearts, even though we often cover him with the ash of our sins. Let us ask him: “Spirit of God, Lord, who dwell in my heart and in the heart of the Church, guiding and shaping her in diversity, come! Like water, we need you to live. Come down upon us anew, teach us unity, renew our hearts and teach us to love as you love us, to forgive as you forgive us. Amen”.
Pope Francis 13.05.18 Regina Caeli, St Peter's Square Solemnity of the Ascension of the Lord Acts 1: 1-11, Mark 16: 15-20
Dear Brothers and Sisters, Good morning!
Today, in Italy and in many other countries, the Solemnity of the Ascension of the Lord is being celebrated. This Solemnity embraces two elements. On the one hand it directs our gaze toward heaven, where the glorified Jesus is seated at the right hand of God (cf. Mk 16:19). On the other, it reminds us of the mission of the Church: why? Because Jesus, Risen and Ascended into heaven, sends his disciples to spread the Gospel throughout the world. Therefore, the Ascension exhorts us to lift our gaze toward heaven, in order to return it immediately to the earth, to implement the tasks that the Risen Lord entrusts to us.
It is what we are invited to do in the day’s Gospel passage, in which the event of the Ascension occurs immediately after the mission that Jesus entrusts to the disciples. It is a boundless mission — that is, literally without boundaries — which surpasses human strength. Jesus says, in fact: “Go into all the world and preach the Gospel to the whole creation” (Mk 16:15). The task which Jesus entrusts to a small group of common men lacking great intellectual capacity seems truly too bold! Yet this small company, insignificant compared to the great powers of the world, is sent to bring the message of Jesus’ love and mercy to every corner of the earth.
But this plan of God can be accomplished only with the strength that God himself grants to the Apostles. In this sense, Jesus assures them that their mission will be supported by the Holy Spirit. And he says this: “you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth” (Acts 1:8). This is how this mission was able to be accomplished, and the Apostles began this work which was then continued by their successors. The mission that Jesus entrusted to the Apostles has continued through the centuries, and continues still today: it requires the cooperation of all of us. Each one, in fact, by the power of the Baptism that he or she received, is qualified in turn to proclaim the Gospel. Baptism is precisely what qualifies us and also spurs us to be missionaries, to proclaim the Gospel.
The Lord’s Ascension into heaven, while inaugurating a new form of Jesus’ presence among us, calls us to keep eyes and hearts open to encounter him, to serve him and bear witness to him to others. It is a matter of being men and women of the Ascension, that is, those who seek Christ along the paths of our time, bringing his word of salvation to the ends of the earth. On this journey we encounter Christ himself in our brothers and sisters, especially in the poorest, in those who suffer in their very flesh the harsh and humiliating experience of old and new forms of poverty. As at the beginning the Risen Christ sent his Apostles with the power of the Holy Spirit, so too does he send all of us today, with the same power, so as to establish concrete and visible signs of hope. Because Jesus gives us hope. He went to heaven and opened the gates of heaven and the hope that we will reach it.
May the Virgin Mary who, as Mother of the dead and Risen Lord, enlivened the faith of the first community of disciples, help us too to “lift up our hearts”, as the Liturgy exhorts us to do. And at the same time may she help us to keep our “feet on the ground”, and to bravely sow the Gospel in the practical situations of life and of history.
Dear Brothers and Sisters, Good morning!
Today, in Italy and in many other countries, the Solemnity of the Ascension of the Lord is being celebrated. This Solemnity embraces two elements. On the one hand it directs our gaze toward heaven, where the glorified Jesus is seated at the right hand of God (cf. Mk 16:19). On the other, it reminds us of the mission of the Church: why? Because Jesus, Risen and Ascended into heaven, sends his disciples to spread the Gospel throughout the world. Therefore, the Ascension exhorts us to lift our gaze toward heaven, in order to return it immediately to the earth, to implement the tasks that the Risen Lord entrusts to us.
It is what we are invited to do in the day’s Gospel passage, in which the event of the Ascension occurs immediately after the mission that Jesus entrusts to the disciples. It is a boundless mission — that is, literally without boundaries — which surpasses human strength. Jesus says, in fact: “Go into all the world and preach the Gospel to the whole creation” (Mk 16:15). The task which Jesus entrusts to a small group of common men lacking great intellectual capacity seems truly too bold! Yet this small company, insignificant compared to the great powers of the world, is sent to bring the message of Jesus’ love and mercy to every corner of the earth.
But this plan of God can be accomplished only with the strength that God himself grants to the Apostles. In this sense, Jesus assures them that their mission will be supported by the Holy Spirit. And he says this: “you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth” (Acts 1:8). This is how this mission was able to be accomplished, and the Apostles began this work which was then continued by their successors. The mission that Jesus entrusted to the Apostles has continued through the centuries, and continues still today: it requires the cooperation of all of us. Each one, in fact, by the power of the Baptism that he or she received, is qualified in turn to proclaim the Gospel. Baptism is precisely what qualifies us and also spurs us to be missionaries, to proclaim the Gospel.
The Lord’s Ascension into heaven, while inaugurating a new form of Jesus’ presence among us, calls us to keep eyes and hearts open to encounter him, to serve him and bear witness to him to others. It is a matter of being men and women of the Ascension, that is, those who seek Christ along the paths of our time, bringing his word of salvation to the ends of the earth. On this journey we encounter Christ himself in our brothers and sisters, especially in the poorest, in those who suffer in their very flesh the harsh and humiliating experience of old and new forms of poverty. As at the beginning the Risen Christ sent his Apostles with the power of the Holy Spirit, so too does he send all of us today, with the same power, so as to establish concrete and visible signs of hope. Because Jesus gives us hope. He went to heaven and opened the gates of heaven and the hope that we will reach it.
May the Virgin Mary who, as Mother of the dead and Risen Lord, enlivened the faith of the first community of disciples, help us too to “lift up our hearts”, as the Liturgy exhorts us to do. And at the same time may she help us to keep our “feet on the ground”, and to bravely sow the Gospel in the practical situations of life and of history.
Pope Francis Homily 25.01.21 Second Vespers Basilica of Saint Paul Outside the Walls 54th Week of Prayer for Christian Unity - Year B John 15: 1-17
Conversion of Saint Paul
“Abide in my love” (Jn 15:9). Jesus links this request to the image of the vine and the branches, the final image that he offers us in the Gospels. The Lord himself is the vine, the “true” vine (v. 1), who does not betray our expectations, but remains ever faithful in love, despite our sins and our divisions. Onto this vine, which is himself, all of us, the baptized, are grafted like branches. This means that we can grow and bear fruit only if we remain united to Jesus. Tonight let us consider this indispensable unity, which has a number of levels. With the vine in mind, we can imagine unity as consisting of three concentric rings, like those of a tree trunk.
The first circle, the innermost, is abiding in Jesus. This is the starting point of the journey of each person towards unity. In today’s fast-paced and complex world, it is easy to lose our compass, pulled as we are from every side. Many people feel internally fragmented, unable to find a fixed point, a stable footing, amid life’s changes. Jesus tells us that the secret of stability is to abide in him. In this evening’s reading, he says this seven times (cf. vv. 4-7.9-10). For he knows that “apart from him, we can do nothing” (cf. v. 5). Jesus also showed us how to abide in him. He left us his own example: each day he withdrew to pray in deserted places. We need prayer, as we need water, to live. Personal prayer, spending time with Jesus, adoration, these are essential if we are to abide in him. In this way, we can place our worries, hopes and fears, joys and sorrows in the Lord’s heart. Most of all, centred on Jesus in prayer, we can experience his love. And in this way receive new vitality, like the branches that draw sap from the trunk. This is the first unity, our personal integrity, the work of the grace we receive by abiding in Jesus.
The second circle is that of unity with Christians. We are branches of the same vine, we are “communicating vessels”, in the sense that the good or the evil that each of us does affects all others. In the spiritual life, then, there is also a sort of “law of dynamics”: to the extent that we abide in God, we draw close to others, and to the extent that we draw close to others, we abide in God. This means that if we pray to God in spirit and truth, then we come to realize our need to love others while, on the other hand, “if we love one another, God abides in us” (1 Jn 4:12). Prayer unfailingly leads to love; otherwise, it is empty ritual. For it is not possible to encounter Jesus apart from his Body, made up of many members, as many as are the baptized. If our worship is genuine, we will grow in love for all those who follow Jesus, regardless of the Christian communion to which they may belong, for even though they may not be “one of ours”, they are his.
Even so, we know that loving our brothers and sisters is not easy, because their defects and shortcomings immediately become apparent, and past hurts come to mind. Here the Father comes to our aid, for as an expert farmer (cf. Jn 15:1), he knows exactly what to do: “every branch of mine that bears no fruit, he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit” (Jn 15:2). The Father takes away and prunes. Why? Because in order to love, we need to be stripped of all that leads us astray and makes us withdraw into ourselves and thus fail to bear fruit. Let us ask the Father, then, to prune our prejudices with regard to others, and the worldly attachments that stand in the way of full unity with all his children. Thus purified in love, we will be able to be less concerned about the worldly obstacles and stumbling stones from the past, which nowadays distract us from the Gospel.
The third circle of unity, the largest, is the whole of humanity. Here, we can reflect on the working of the Holy Spirit. In the vine that is Christ, the Spirit is the sap that spreads to all the branches. The Spirit blows where he wills, and everywhere he wants to restore unity. He impels us to love not only those who love us and think as we do, but to love everyone, even as Jesus taught us. He enables us to forgive our enemies and the wrongs we have endured. He inspires us to be active and creative in love. He reminds us that our neighbours are not only those who share our own values and ideas, and that we are called to be neighbours to all, good Samaritans to a humanity that is frail, poor and, in our own time, suffering so greatly. A humanity lying by the roadsides of our world, which God wants to raise up with compassion. May the Holy Spirit, the source of grace, help us to live in gratuitousness, to love even those who do not love us in return, for it is through pure and disinterested love that the Gospel bears fruit. A tree is known by its fruits: by our gratuitous love it will be known if we are part of the vine of Jesus.
The Holy Spirit thus teaches us the concreteness of love for all those brothers and sisters with whom we share the same humanity, the humanity which Christ inseparably united to himself by telling us that we will always find him in the poor and those in greatest need (cf. Mt 25: 31-45). By serving them together, we will realize once more that we are brothers and sisters, and will grow in unity. The Spirit, who renews the face of the earth, also inspires us to care for our common home, to make bold choices about how we live and consume, for the opposite of fruitfulness is exploitation, and it is shameful for us to waste precious resources of which many others are deprived.
That same Spirit, the architect of the ecumenical journey, has led us this evening to pray together. As we experience the unity that comes from addressing God with one voice, I would like to thank all those who in the course of this week have prayed, and continue to pray, for Christian unity. I offer a fraternal greeting to the representatives of the Churches and Ecclesial Communities gathered here, to the young Orthodox and Oriental Orthodox studying here in Rome under the aegis of the Council for Promoting Christian Unity, and to the professors and students of the Ecumenical Institute at Bossey, who would have come to Rome as in previous years, but were unable to do so because of the pandemic and are following us through the media. Dear brothers and sisters, may we remain united in Christ. May the Holy Spirit poured into our hearts make us feel children of the Father, brothers and sisters of one another, brothers and sisters in our one human family. May the Holy Trinity, communion of love, make us grow in unity.
Conversion of Saint Paul
“Abide in my love” (Jn 15:9). Jesus links this request to the image of the vine and the branches, the final image that he offers us in the Gospels. The Lord himself is the vine, the “true” vine (v. 1), who does not betray our expectations, but remains ever faithful in love, despite our sins and our divisions. Onto this vine, which is himself, all of us, the baptized, are grafted like branches. This means that we can grow and bear fruit only if we remain united to Jesus. Tonight let us consider this indispensable unity, which has a number of levels. With the vine in mind, we can imagine unity as consisting of three concentric rings, like those of a tree trunk.
The first circle, the innermost, is abiding in Jesus. This is the starting point of the journey of each person towards unity. In today’s fast-paced and complex world, it is easy to lose our compass, pulled as we are from every side. Many people feel internally fragmented, unable to find a fixed point, a stable footing, amid life’s changes. Jesus tells us that the secret of stability is to abide in him. In this evening’s reading, he says this seven times (cf. vv. 4-7.9-10). For he knows that “apart from him, we can do nothing” (cf. v. 5). Jesus also showed us how to abide in him. He left us his own example: each day he withdrew to pray in deserted places. We need prayer, as we need water, to live. Personal prayer, spending time with Jesus, adoration, these are essential if we are to abide in him. In this way, we can place our worries, hopes and fears, joys and sorrows in the Lord’s heart. Most of all, centred on Jesus in prayer, we can experience his love. And in this way receive new vitality, like the branches that draw sap from the trunk. This is the first unity, our personal integrity, the work of the grace we receive by abiding in Jesus.
The second circle is that of unity with Christians. We are branches of the same vine, we are “communicating vessels”, in the sense that the good or the evil that each of us does affects all others. In the spiritual life, then, there is also a sort of “law of dynamics”: to the extent that we abide in God, we draw close to others, and to the extent that we draw close to others, we abide in God. This means that if we pray to God in spirit and truth, then we come to realize our need to love others while, on the other hand, “if we love one another, God abides in us” (1 Jn 4:12). Prayer unfailingly leads to love; otherwise, it is empty ritual. For it is not possible to encounter Jesus apart from his Body, made up of many members, as many as are the baptized. If our worship is genuine, we will grow in love for all those who follow Jesus, regardless of the Christian communion to which they may belong, for even though they may not be “one of ours”, they are his.
Even so, we know that loving our brothers and sisters is not easy, because their defects and shortcomings immediately become apparent, and past hurts come to mind. Here the Father comes to our aid, for as an expert farmer (cf. Jn 15:1), he knows exactly what to do: “every branch of mine that bears no fruit, he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit” (Jn 15:2). The Father takes away and prunes. Why? Because in order to love, we need to be stripped of all that leads us astray and makes us withdraw into ourselves and thus fail to bear fruit. Let us ask the Father, then, to prune our prejudices with regard to others, and the worldly attachments that stand in the way of full unity with all his children. Thus purified in love, we will be able to be less concerned about the worldly obstacles and stumbling stones from the past, which nowadays distract us from the Gospel.
The third circle of unity, the largest, is the whole of humanity. Here, we can reflect on the working of the Holy Spirit. In the vine that is Christ, the Spirit is the sap that spreads to all the branches. The Spirit blows where he wills, and everywhere he wants to restore unity. He impels us to love not only those who love us and think as we do, but to love everyone, even as Jesus taught us. He enables us to forgive our enemies and the wrongs we have endured. He inspires us to be active and creative in love. He reminds us that our neighbours are not only those who share our own values and ideas, and that we are called to be neighbours to all, good Samaritans to a humanity that is frail, poor and, in our own time, suffering so greatly. A humanity lying by the roadsides of our world, which God wants to raise up with compassion. May the Holy Spirit, the source of grace, help us to live in gratuitousness, to love even those who do not love us in return, for it is through pure and disinterested love that the Gospel bears fruit. A tree is known by its fruits: by our gratuitous love it will be known if we are part of the vine of Jesus.
The Holy Spirit thus teaches us the concreteness of love for all those brothers and sisters with whom we share the same humanity, the humanity which Christ inseparably united to himself by telling us that we will always find him in the poor and those in greatest need (cf. Mt 25: 31-45). By serving them together, we will realize once more that we are brothers and sisters, and will grow in unity. The Spirit, who renews the face of the earth, also inspires us to care for our common home, to make bold choices about how we live and consume, for the opposite of fruitfulness is exploitation, and it is shameful for us to waste precious resources of which many others are deprived.
That same Spirit, the architect of the ecumenical journey, has led us this evening to pray together. As we experience the unity that comes from addressing God with one voice, I would like to thank all those who in the course of this week have prayed, and continue to pray, for Christian unity. I offer a fraternal greeting to the representatives of the Churches and Ecclesial Communities gathered here, to the young Orthodox and Oriental Orthodox studying here in Rome under the aegis of the Council for Promoting Christian Unity, and to the professors and students of the Ecumenical Institute at Bossey, who would have come to Rome as in previous years, but were unable to do so because of the pandemic and are following us through the media. Dear brothers and sisters, may we remain united in Christ. May the Holy Spirit poured into our hearts make us feel children of the Father, brothers and sisters of one another, brothers and sisters in our one human family. May the Holy Trinity, communion of love, make us grow in unity.
Pope Francis 29.04.18 Regina Caeli, St Peter's Square 5th Sunday of Easter Year B John 15: 1-8
Dear Brothers and Sisters, Good morning!
The Word of God, even on this Fifth Sunday of Easter, continues to indicate to us the way and the conditions to be a community of the Risen Lord. Last Sunday the relationship between the believer and Jesus the Good Shepherd was highlighted. Today the Gospel offers us the moment in which Jesus introduces himself as the true vine and invites us to abide in him so as to bear much fruit (cf. Jn 15:1-8). The vine is a plant whose branches form the whole; and the branches are only fruitful insofar as they are joined with the vine. This relationship is the secret of Christian life and John the Evangelist expresses this with the word ‘abide’, which is repeated seven times in today’s passage. “Abide in me”, says the Lord; abide in the Lord.
It means abiding in the Lord in order to find the courage to step outside of ourselves, from our comfort zone, from our limited and protected spaces, in order to cast ourselves into the open sea of the needs of others and to give a wide range to our Christian witness in the world. This courage to step outside ourselves and to advance the needs of others is born from faith in the Risen Lord and from the certainty that his Spirit accompanies our history. One of the ripest fruits that springs from communion with Christ is, in fact, the commitment to charity for our neighbour, loving brothers and sisters with self-sacrifice, to the point of the final consequences, as Jesus loved us. The dynamism of believers’ charity is not the result of strategies; it is not born of external stresses, of social or ideological concerns, but rather, it is born from the encounter with Jesus and from abiding in Jesus. For us he is the vine whose sap — that is, ‘life’ — we absorb, in order to convey into society a different way of living and self-spending which places the least in first place.
When we are intimate with the Lord, as the vine and branches are intimate and joined, we are able to bear the fruits of new life, of mercy, of justice and peace, derived from the Lord’s Resurrection. It is what the Saints did, those who lived Christian life in fullness and lived the witness of charity, because they were true branches of the vine of the Lord. But “to be holy does not require being a bishop, a priest or a religious.... We are all called to be holy by living our lives with love and by bearing witness in everything we do, wherever we find ourselves” (Apostolic Exhortation Gaudete et Exsultate, 14). We are all called to be holy; we must be holy with this richness we have received from the Risen Lord. Every activity — work and rest, family and social life, exercising political, cultural and economic responsibilities — every activity, whether small or great, if lived in union with Jesus and with the attitude of love and of service, is an occasion to live Baptism and Gospel holiness to the fullest.
May Mary, Queen of Saints and example of perfect communion with her Divine Son, help us. May she teach us to abide in Jesus, as branches in the vine, and to never distance ourselves from his love. Indeed, we can achieve nothing without him, because our life is the living Christ, present in the Church and in the world.
Dear Brothers and Sisters, Good morning!
The Word of God, even on this Fifth Sunday of Easter, continues to indicate to us the way and the conditions to be a community of the Risen Lord. Last Sunday the relationship between the believer and Jesus the Good Shepherd was highlighted. Today the Gospel offers us the moment in which Jesus introduces himself as the true vine and invites us to abide in him so as to bear much fruit (cf. Jn 15:1-8). The vine is a plant whose branches form the whole; and the branches are only fruitful insofar as they are joined with the vine. This relationship is the secret of Christian life and John the Evangelist expresses this with the word ‘abide’, which is repeated seven times in today’s passage. “Abide in me”, says the Lord; abide in the Lord.
It means abiding in the Lord in order to find the courage to step outside of ourselves, from our comfort zone, from our limited and protected spaces, in order to cast ourselves into the open sea of the needs of others and to give a wide range to our Christian witness in the world. This courage to step outside ourselves and to advance the needs of others is born from faith in the Risen Lord and from the certainty that his Spirit accompanies our history. One of the ripest fruits that springs from communion with Christ is, in fact, the commitment to charity for our neighbour, loving brothers and sisters with self-sacrifice, to the point of the final consequences, as Jesus loved us. The dynamism of believers’ charity is not the result of strategies; it is not born of external stresses, of social or ideological concerns, but rather, it is born from the encounter with Jesus and from abiding in Jesus. For us he is the vine whose sap — that is, ‘life’ — we absorb, in order to convey into society a different way of living and self-spending which places the least in first place.
When we are intimate with the Lord, as the vine and branches are intimate and joined, we are able to bear the fruits of new life, of mercy, of justice and peace, derived from the Lord’s Resurrection. It is what the Saints did, those who lived Christian life in fullness and lived the witness of charity, because they were true branches of the vine of the Lord. But “to be holy does not require being a bishop, a priest or a religious.... We are all called to be holy by living our lives with love and by bearing witness in everything we do, wherever we find ourselves” (Apostolic Exhortation Gaudete et Exsultate, 14). We are all called to be holy; we must be holy with this richness we have received from the Risen Lord. Every activity — work and rest, family and social life, exercising political, cultural and economic responsibilities — every activity, whether small or great, if lived in union with Jesus and with the attitude of love and of service, is an occasion to live Baptism and Gospel holiness to the fullest.
May Mary, Queen of Saints and example of perfect communion with her Divine Son, help us. May she teach us to abide in Jesus, as branches in the vine, and to never distance ourselves from his love. Indeed, we can achieve nothing without him, because our life is the living Christ, present in the Church and in the world.
Pope Francis 26.04.15 Regina Caeli, St Peter's Square Good Shepherd Sunday 4th Sunday of Easter Year B 1 John 3: 1-2, John 10: 11-18
Dear Brothers and Sisters, Good morning,
This day, the Fourth Sunday of Easter, called “Good Shepherd Sunday”, invites us each year to rediscover, with ever new astonishment, how Jesus defined himself, reading it again in the light of his passion, death and resurrection. “The good shepherd lays down his life for the sheep” (Jn 10:11): these words are wholly fulfilled when Christ, freely obeying the will of the Father, is immolated on the Cross. The significance that He is “the Good Shepherd” thus becomes completely clear: He gives life, He offered his life in sacrifice for us all: for you, for you, for you, for me, for everyone! And for this reason He is the Good Shepherd!
Christ is the true shepherd, who fulfils the loftiest model of love for the flock: He freely lays down his own life, no one takes it from Him (cf. v. 18), but He gives it for the sheep (v. 17). In open opposition to false shepherds, Jesus presents himself as the one true shepherd of the people. A bad pastor thinks of himself and exploits the sheep; a good shepherd thinks of the sheep and gives himself. Unlike the mercenary, Christ the pastor is a careful guide who participates in the life of his flock, does not seek other interests, has no ambition other than guiding, feeding and protecting his sheep. All of this at the highest price, that of sacrificing his own life.
In the figure of Jesus, the Good Shepherd, we contemplate the Providence of God, his paternal solicitude for each one of us. He does not leave us on our own! The result of this contemplation of Jesus the true and good Shepherd, is the exclamation of poignant astonishment that we find in the Second Reading of the day’s Liturgy: “See what love the Father has given us...” (1 Jn 3:1). It is truly a surprising and mysterious love, for by giving us Jesus as the Shepherd who gives his life for us, the Father has given us all of the greatest and most precious that He could give us. It is the purest and most sublime love, for it is not motivated by necessity, is not conditioned on accounting, is not attracted by a self-interested desire for exchange. Before this love of God, we feel immense joy and we open ourselves to recognizing how much we have freely received.
But it is not enough to contemplate and give thanks. It is also necessary to follow the Good Shepherd. In particular, those whose mission is to be a guide in the Church — priests, bishops, popes — are called to take on not the mentality of manager but that of servant, in imitation of Jesus who, in emptying himself, saved us with his mercy. Also called to this way of pastoral life, that of a good shepherd, are the new priests of the Diocese of Rome, whom I had the joy of ordaining this morning in St Peter’s Basilica.
Two of them are here to thank you for your prayers and to greet you ... [two newly ordained priests appear at the window beside the Holy Father].
May Mary Most Holy obtain for me, for the bishops and for the priests of the entire world, the grace to serve the holy People of God through joyous preaching of the Gospel, heartfelt celebration of the Sacraments, and patient and gentle pastoral guidance.
Dear Brothers and Sisters, Good morning,
This day, the Fourth Sunday of Easter, called “Good Shepherd Sunday”, invites us each year to rediscover, with ever new astonishment, how Jesus defined himself, reading it again in the light of his passion, death and resurrection. “The good shepherd lays down his life for the sheep” (Jn 10:11): these words are wholly fulfilled when Christ, freely obeying the will of the Father, is immolated on the Cross. The significance that He is “the Good Shepherd” thus becomes completely clear: He gives life, He offered his life in sacrifice for us all: for you, for you, for you, for me, for everyone! And for this reason He is the Good Shepherd!
Christ is the true shepherd, who fulfils the loftiest model of love for the flock: He freely lays down his own life, no one takes it from Him (cf. v. 18), but He gives it for the sheep (v. 17). In open opposition to false shepherds, Jesus presents himself as the one true shepherd of the people. A bad pastor thinks of himself and exploits the sheep; a good shepherd thinks of the sheep and gives himself. Unlike the mercenary, Christ the pastor is a careful guide who participates in the life of his flock, does not seek other interests, has no ambition other than guiding, feeding and protecting his sheep. All of this at the highest price, that of sacrificing his own life.
In the figure of Jesus, the Good Shepherd, we contemplate the Providence of God, his paternal solicitude for each one of us. He does not leave us on our own! The result of this contemplation of Jesus the true and good Shepherd, is the exclamation of poignant astonishment that we find in the Second Reading of the day’s Liturgy: “See what love the Father has given us...” (1 Jn 3:1). It is truly a surprising and mysterious love, for by giving us Jesus as the Shepherd who gives his life for us, the Father has given us all of the greatest and most precious that He could give us. It is the purest and most sublime love, for it is not motivated by necessity, is not conditioned on accounting, is not attracted by a self-interested desire for exchange. Before this love of God, we feel immense joy and we open ourselves to recognizing how much we have freely received.
But it is not enough to contemplate and give thanks. It is also necessary to follow the Good Shepherd. In particular, those whose mission is to be a guide in the Church — priests, bishops, popes — are called to take on not the mentality of manager but that of servant, in imitation of Jesus who, in emptying himself, saved us with his mercy. Also called to this way of pastoral life, that of a good shepherd, are the new priests of the Diocese of Rome, whom I had the joy of ordaining this morning in St Peter’s Basilica.
Two of them are here to thank you for your prayers and to greet you ... [two newly ordained priests appear at the window beside the Holy Father].
May Mary Most Holy obtain for me, for the bishops and for the priests of the entire world, the grace to serve the holy People of God through joyous preaching of the Gospel, heartfelt celebration of the Sacraments, and patient and gentle pastoral guidance.
Pope Francis 16.04.20 Holy Mass Casa Santa Marta (Domus Sanctae Marthae) Easter Thursday Acts 3: 11-26, Luke 24: 35-48
In these days they have reproached me because I forgot to thank a group of people who are also working. I thanked the doctors, nurses, volunteers... "But you forgot about pharmacists": they too work hard to help the sick get better from the disease. Let us also pray for them.
In these days, in Jerusalem, people had so many feelings: fear, amazement, doubt. "In those days, while the healed crippled man clung to Peter and John, all the people, hurried in amazement ... " (Acts 3:11): it was not a tranquil environment because things happened that were not understood. The Lord went to his disciples. They too knew that he had already risen, even Peter knew it because he had spoken to him that morning. These two who had returned from Emmaus knew this, but when the Lord appeared they were frightened. "Startled and terrified, they thought they were seeing a ghost" (Luke 24:37); the same experience they had had on the lake, when Jesus came walking on the water. But at that time Peter, feeling courageous, bet on the Lord, he said: "If it is you, let me walk on the water" (cf. Mt 14:28). This day Peter was silent, he had spoken to the Lord that morning, and no one knows what they had said in that dialogue, and that is why he was silent. But they were so full of fear, upset, they thought they saw a ghost. And Jesus says, "Why are you troubled? Why do questions arise in your hearts? Look at my hands, and my feet...", he shows the wounds (cf. Luke 24:38-39). That treasure of Jesus that he brought up to Heaven to show the Father for him to intercede for us. "Touch me and see, because a ghost does not have flesh and bones."
And then comes a phrase that gives me so much consolation and for this reason, this passage of the Gospel is one of my favourites: "But out of joy they still did not believe in him..." (cf. Luke 24: 41), and they stood there dumbfounded, the joy impeded them from believing. Their joy was so great, there was so much joy that "no, this can't be true. This joy is not real, it is too much joy." And that kept them from believing. Joy. Moments of great joy. They were full of joy but paralyzed because of joy. And joy is one of Paul's desires for his people in Rome: "May the God of hope fill you with joy" (cf. Rm 15:13) he tells them. Filled with joy, be full of joy. It is the experience of the highest consolation, when the Lord makes us understand that this is something else from being cheerful, positive, enlightened. No, it's something else. Being joyful. Yes, it's filled with light but full of joy, an overflowing joy that really takes hold of us. And for this reason Paul wishes that "the God of hope fills you with joy", to the Romans.
And that word, that expression, to be filled with joy is repeated, many, many times. For example, what happens in the prison and Paul saves the life of the guard who was about to commit suicide because the doors had opened with the earthquake and then proclaimed the Gospel; he baptized him, and the guard, says the Bible, was "full of joy" at having come to faith (cf. Acts 16:29-34). The same is true with the Minister of Economy of Candàce, when Philip Baptised him, he continued on his way "full of joy" (cf. Acts 8:39). The same happened on Ascension Day: the disciples returned to Jerusalem, the Bible says, "full of joy". It is the fullness of consolation, the fullness of the Lord's presence. Because, as Paul says to the Galatians, "joy is the fruit of the Holy Spirit" (cf. Gal 5:22), it is not the consequence of emotions that break out for a wonderful thing. No, it's more than that. This joy, this joy that fills us, is the fruit of the Holy Spirit. Without the Spirit, you cannot have this joy. Receiving the joy of the Spirit is a grace.
I am reminded of the last numbers, the last paragraphs of Paul VI's Evangelii Nuntian speech (cf. 79-80), when he talks about joyful Christians, joyful evangelizers, and not those who always live down, depressed. Today is a good day to read it. Full of joy. This is what the Bible tells us: "But because of joy they did not believe ...", it was so great that they did not believe.
There is a passage from the book of Nehemiah that will help us today in this reflection on joy. The people returned to Jerusalem found the book of the law, it was discovered again - because they knew the law by heart, but they hadn't found the book of the law - it was a great feast and all the people gathered to listen to the priest Ezra who read the book of the law. The people were so moved they wept, they cried with joy because they had found the book of the law and they wept, it was joyful, the tears... Finally, when the priest Ezra finished, Nehemiah said to the people, "Do not be sad, and do not weep, preserve this joy, because the joy in the Lord is your strength" (cf. 8:1-12). This word from Nehemiah's book will help us today.
The great strength that we have to transform ourselves, to proclaim the gospel, to move forward as witnesses of the good news is the joy of the Lord that is the fruit of the Holy Spirit, and today we ask Him to grant us this fruit.
In these days they have reproached me because I forgot to thank a group of people who are also working. I thanked the doctors, nurses, volunteers... "But you forgot about pharmacists": they too work hard to help the sick get better from the disease. Let us also pray for them.
In these days, in Jerusalem, people had so many feelings: fear, amazement, doubt. "In those days, while the healed crippled man clung to Peter and John, all the people, hurried in amazement ... " (Acts 3:11): it was not a tranquil environment because things happened that were not understood. The Lord went to his disciples. They too knew that he had already risen, even Peter knew it because he had spoken to him that morning. These two who had returned from Emmaus knew this, but when the Lord appeared they were frightened. "Startled and terrified, they thought they were seeing a ghost" (Luke 24:37); the same experience they had had on the lake, when Jesus came walking on the water. But at that time Peter, feeling courageous, bet on the Lord, he said: "If it is you, let me walk on the water" (cf. Mt 14:28). This day Peter was silent, he had spoken to the Lord that morning, and no one knows what they had said in that dialogue, and that is why he was silent. But they were so full of fear, upset, they thought they saw a ghost. And Jesus says, "Why are you troubled? Why do questions arise in your hearts? Look at my hands, and my feet...", he shows the wounds (cf. Luke 24:38-39). That treasure of Jesus that he brought up to Heaven to show the Father for him to intercede for us. "Touch me and see, because a ghost does not have flesh and bones."
And then comes a phrase that gives me so much consolation and for this reason, this passage of the Gospel is one of my favourites: "But out of joy they still did not believe in him..." (cf. Luke 24: 41), and they stood there dumbfounded, the joy impeded them from believing. Their joy was so great, there was so much joy that "no, this can't be true. This joy is not real, it is too much joy." And that kept them from believing. Joy. Moments of great joy. They were full of joy but paralyzed because of joy. And joy is one of Paul's desires for his people in Rome: "May the God of hope fill you with joy" (cf. Rm 15:13) he tells them. Filled with joy, be full of joy. It is the experience of the highest consolation, when the Lord makes us understand that this is something else from being cheerful, positive, enlightened. No, it's something else. Being joyful. Yes, it's filled with light but full of joy, an overflowing joy that really takes hold of us. And for this reason Paul wishes that "the God of hope fills you with joy", to the Romans.
And that word, that expression, to be filled with joy is repeated, many, many times. For example, what happens in the prison and Paul saves the life of the guard who was about to commit suicide because the doors had opened with the earthquake and then proclaimed the Gospel; he baptized him, and the guard, says the Bible, was "full of joy" at having come to faith (cf. Acts 16:29-34). The same is true with the Minister of Economy of Candàce, when Philip Baptised him, he continued on his way "full of joy" (cf. Acts 8:39). The same happened on Ascension Day: the disciples returned to Jerusalem, the Bible says, "full of joy". It is the fullness of consolation, the fullness of the Lord's presence. Because, as Paul says to the Galatians, "joy is the fruit of the Holy Spirit" (cf. Gal 5:22), it is not the consequence of emotions that break out for a wonderful thing. No, it's more than that. This joy, this joy that fills us, is the fruit of the Holy Spirit. Without the Spirit, you cannot have this joy. Receiving the joy of the Spirit is a grace.
I am reminded of the last numbers, the last paragraphs of Paul VI's Evangelii Nuntian speech (cf. 79-80), when he talks about joyful Christians, joyful evangelizers, and not those who always live down, depressed. Today is a good day to read it. Full of joy. This is what the Bible tells us: "But because of joy they did not believe ...", it was so great that they did not believe.
There is a passage from the book of Nehemiah that will help us today in this reflection on joy. The people returned to Jerusalem found the book of the law, it was discovered again - because they knew the law by heart, but they hadn't found the book of the law - it was a great feast and all the people gathered to listen to the priest Ezra who read the book of the law. The people were so moved they wept, they cried with joy because they had found the book of the law and they wept, it was joyful, the tears... Finally, when the priest Ezra finished, Nehemiah said to the people, "Do not be sad, and do not weep, preserve this joy, because the joy in the Lord is your strength" (cf. 8:1-12). This word from Nehemiah's book will help us today.
The great strength that we have to transform ourselves, to proclaim the gospel, to move forward as witnesses of the good news is the joy of the Lord that is the fruit of the Holy Spirit, and today we ask Him to grant us this fruit.
Pope Francis 12.04.15 Regina Caeli, St Peter's Square 2nd Sunday of Easter Year B Divine Mercy Sunday John 20: 19-31
Dear Brothers and Sisters, Good morning!
Today is the eighth day after Easter, and the Gospel according to John documents for us the two appearances of the Risen Jesus to the Apostles gathered in the Upper Room, where on the evening of Easter Thomas was absent, and eight days later, he was present. The first time, the Lord showed them the wounds to his body, breathed on them and said: “As the Father has sent me, even so I send you” (Jn 20:21). He imparts his same mission, through the power of the Holy Spirit.
But that night Thomas, who did not want to believe what the others witnessed, was not there. “Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side”, he said, “I will not believe” (cf. Jn 20:25). Eight days later — which is precisely today — Jesus returned to stand among them and turned immediately to Thomas, inviting him to touch the wounds in his hands and his side. He faced his incredulity so that, through the signs of the passion, he was able to reach the fullness of faith in the Paschal Mystery, namely faith in the Resurrection of Jesus.
Thomas was one who was not satisfied and seeks, intending to confirm himself, to have his own personal experience. After initial resistance and apprehension, in the end even he was able to believe, even though through effort, he came to believe. Jesus waited for him patiently and offered himself to the difficulties and uncertainty of the last to arrive. The Lord proclaimed “blessed”, those who believe without seeing (cf. v. 29) the first of which is Mary his Mother. He also met the needs of the doubting disciple: “Put your finger here, and see my hands...” (v. 27). In the redeeming contact with the wounds of the Risen One, Thomas showed his own wounds, his own injuries, his own lacerations, his own humiliation; in the print of the nails he found the decisive proof that he was loved, that he was expected, that he was understood. He found himself before the Messiah filled with kindness, mercy, tenderness. This was the Lord he was searching for, he, in the hidden depths of his being, for he had always known He was like this. And how many of us are searching deep in our heart to meet Jesus, just as He is: kind, merciful, tender! For we know, deep down, that He is like this. Having rediscovered personal contact with Christ who is amiable and mercifully patient, Thomas understood the profound significance of his Resurrection and, intimately transformed, he declared his full and total faith in Him exclaiming: “My Lord and my God!” (v. 28). Beautiful, Thomas’ expression is beautiful!
He was able to “touch” the Paschal Mystery which fully demonstrated God’s redeeming love (cf. Eph 2:4). All of us too are like Thomas: on this second Sunday of Easter we are called to contemplate, in the wounds of the Risen One, Divine Mercy, which overcomes all human limitations and shines on the darkness of evil and of sin. The upcoming Extraordinary Jubilee of Mercy will be an intense and extended time to welcome the immeasurable wealth of God’s love and mercy, the Bull of Indiction for which I promulgated yesterday evening here, in St Peter’s Basilica. That Bull begins with the words: “Misericordiae Vultus”: Jesus Christ is the face of the Father’s Mercy. Let us keep our gaze turned to Him, who always seeks us, waits for us, forgives us; so merciful, He is not afraid of our wretchedness. In his wounds He heals us and forgives all of our sins. May the Virgin Mother help us to be merciful with others as Jesus is with us.
Dear Brothers and Sisters, Good morning!
Today is the eighth day after Easter, and the Gospel according to John documents for us the two appearances of the Risen Jesus to the Apostles gathered in the Upper Room, where on the evening of Easter Thomas was absent, and eight days later, he was present. The first time, the Lord showed them the wounds to his body, breathed on them and said: “As the Father has sent me, even so I send you” (Jn 20:21). He imparts his same mission, through the power of the Holy Spirit.
But that night Thomas, who did not want to believe what the others witnessed, was not there. “Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side”, he said, “I will not believe” (cf. Jn 20:25). Eight days later — which is precisely today — Jesus returned to stand among them and turned immediately to Thomas, inviting him to touch the wounds in his hands and his side. He faced his incredulity so that, through the signs of the passion, he was able to reach the fullness of faith in the Paschal Mystery, namely faith in the Resurrection of Jesus.
Thomas was one who was not satisfied and seeks, intending to confirm himself, to have his own personal experience. After initial resistance and apprehension, in the end even he was able to believe, even though through effort, he came to believe. Jesus waited for him patiently and offered himself to the difficulties and uncertainty of the last to arrive. The Lord proclaimed “blessed”, those who believe without seeing (cf. v. 29) the first of which is Mary his Mother. He also met the needs of the doubting disciple: “Put your finger here, and see my hands...” (v. 27). In the redeeming contact with the wounds of the Risen One, Thomas showed his own wounds, his own injuries, his own lacerations, his own humiliation; in the print of the nails he found the decisive proof that he was loved, that he was expected, that he was understood. He found himself before the Messiah filled with kindness, mercy, tenderness. This was the Lord he was searching for, he, in the hidden depths of his being, for he had always known He was like this. And how many of us are searching deep in our heart to meet Jesus, just as He is: kind, merciful, tender! For we know, deep down, that He is like this. Having rediscovered personal contact with Christ who is amiable and mercifully patient, Thomas understood the profound significance of his Resurrection and, intimately transformed, he declared his full and total faith in Him exclaiming: “My Lord and my God!” (v. 28). Beautiful, Thomas’ expression is beautiful!
He was able to “touch” the Paschal Mystery which fully demonstrated God’s redeeming love (cf. Eph 2:4). All of us too are like Thomas: on this second Sunday of Easter we are called to contemplate, in the wounds of the Risen One, Divine Mercy, which overcomes all human limitations and shines on the darkness of evil and of sin. The upcoming Extraordinary Jubilee of Mercy will be an intense and extended time to welcome the immeasurable wealth of God’s love and mercy, the Bull of Indiction for which I promulgated yesterday evening here, in St Peter’s Basilica. That Bull begins with the words: “Misericordiae Vultus”: Jesus Christ is the face of the Father’s Mercy. Let us keep our gaze turned to Him, who always seeks us, waits for us, forgives us; so merciful, He is not afraid of our wretchedness. In his wounds He heals us and forgives all of our sins. May the Virgin Mother help us to be merciful with others as Jesus is with us.
Pope Francis 01.04.18 Holy Mass, St Peter's Square Easter Sunday Year B John 20: 1-9
After listening to the Word of God from this Gospel passage, there are three things that I would like to say.
First: the announcement. There is an announcement: the Lord has risen; that announcement which travelled by word of mouth ever since the early days of Christianity: it was a greeting: The Lord has risen. And the women who went to anoint the Lord’s body were met by a surprise. The surprise.... God’s announcements always bring surprises because our God is the God of surprises. It has been like this from the beginning of salvation history; ever since our father Abraham. God surprises you: “Just go, go, leave your land and go”. And one surprise always follows another. God is not able to make an announcement without surprising us. And the surprise is what moves your heart, what touches you in the very place you do not expect. To use the language of young people: the surprise is a low blow; you do not expect it. And he goes and moves you. First: the surprising announcement.
Second: haste. The women run, they hasten to say: “But we have found this!”. God’s surprises place us on a journey, immediately, without delay. And so they run to see. Peter and John run. The shepherds on that Christmas night run: “Let us go to Bethlehem to see what the angels have told us”. And the Samaritan woman runs to tell her people: “This is the news: I found a man who told me everything I have done”. And the people know the things that the woman has done. And those people run; they leave what they are doing, even the housewife leaves the potatoes in the pot — she will find them burnt [on her return] — but the important thing is to go, to run in order to see that surprise, that announcement. It still happens today. In our neighbourhoods, in the villages, when something extraordinary happens, people run to see; they go in haste. Andrew wasted no time and went in haste to tell Peter: “we have found the Messiah”. Surprises, good news are always announced in this manner: in haste. There is a person in the Gospel who takes his time. He does not want to take risks. But the Lord is good. He awaits him with love. It is Thomas. “I will believe when I see the wounds” he says. The Lord also has patience for those who are in no hurry.
The surprising announcement, the hastened response, and the third thing I wish to mention to you today is a question: “What about me? Do I have a heart that is open to God’s surprises; am I capable of going in haste or do I persist with the refrain: “well, I’ll see tomorrow, tomorrow, tomorrow?”. What does the surprise tell me? John and Peter hastened to the sepulchre. The Gospel said that John “believed”. Peter also “believed”, but in his own way; with his faith somewhat clouded by regret for having denied the Lord. The surprising announcement, the running, the hastening and the question: And what do I do on this Easter Day 2018? What do you do?
After listening to the Word of God from this Gospel passage, there are three things that I would like to say.
First: the announcement. There is an announcement: the Lord has risen; that announcement which travelled by word of mouth ever since the early days of Christianity: it was a greeting: The Lord has risen. And the women who went to anoint the Lord’s body were met by a surprise. The surprise.... God’s announcements always bring surprises because our God is the God of surprises. It has been like this from the beginning of salvation history; ever since our father Abraham. God surprises you: “Just go, go, leave your land and go”. And one surprise always follows another. God is not able to make an announcement without surprising us. And the surprise is what moves your heart, what touches you in the very place you do not expect. To use the language of young people: the surprise is a low blow; you do not expect it. And he goes and moves you. First: the surprising announcement.
Second: haste. The women run, they hasten to say: “But we have found this!”. God’s surprises place us on a journey, immediately, without delay. And so they run to see. Peter and John run. The shepherds on that Christmas night run: “Let us go to Bethlehem to see what the angels have told us”. And the Samaritan woman runs to tell her people: “This is the news: I found a man who told me everything I have done”. And the people know the things that the woman has done. And those people run; they leave what they are doing, even the housewife leaves the potatoes in the pot — she will find them burnt [on her return] — but the important thing is to go, to run in order to see that surprise, that announcement. It still happens today. In our neighbourhoods, in the villages, when something extraordinary happens, people run to see; they go in haste. Andrew wasted no time and went in haste to tell Peter: “we have found the Messiah”. Surprises, good news are always announced in this manner: in haste. There is a person in the Gospel who takes his time. He does not want to take risks. But the Lord is good. He awaits him with love. It is Thomas. “I will believe when I see the wounds” he says. The Lord also has patience for those who are in no hurry.
The surprising announcement, the hastened response, and the third thing I wish to mention to you today is a question: “What about me? Do I have a heart that is open to God’s surprises; am I capable of going in haste or do I persist with the refrain: “well, I’ll see tomorrow, tomorrow, tomorrow?”. What does the surprise tell me? John and Peter hastened to the sepulchre. The Gospel said that John “believed”. Peter also “believed”, but in his own way; with his faith somewhat clouded by regret for having denied the Lord. The surprising announcement, the running, the hastening and the question: And what do I do on this Easter Day 2018? What do you do?
Pope Francis 29.03.15 St Peter's Square Celebration of Palm Sunday of the Passion of the Lord - Year B Philippians 2: 6-11, Mark 14: 1 to 15: 47
At the heart of this celebration, which seems so festive, are the words we heard in the hymn of the Letter to the Philippians: “He humbled himself” (2:8). Jesus’ humiliation.
These words show us God’s way and, consequently, that which must be the way of Christians: it is humility. A way which constantly amazes and disturbs us: we will never get used to a humble God!
Humility is above all God’s way: God humbles himself to walk with his people, to put up with their infidelity. This is clear when we read the the story of the Exodus. How humiliating for the Lord to hear all that grumbling, all those complaints against Moses, but ultimately against him, their Father, who brought them out of slavery and was leading them on the journey through the desert to the land of freedom.
This week, Holy Week, which leads us to Easter, we will take this path of Jesus’ own humiliation. Only in this way will this week be “holy” for us too!
We will feel the contempt of the leaders of his people and their attempts to trip him up. We will be there at the betrayal of Judas, one of the Twelve, who will sell him for thirty pieces of silver. We will see the Lord arrested and carried off like a criminal; abandoned by his disciples, dragged before the Sanhedrin, condemned to death, beaten and insulted. We will hear Peter, the “rock” among the disciples, deny him three times. We will hear the shouts of the crowd, egged on by their leaders, who demand that Barabbas be freed and Jesus crucified. We will see him mocked by the soldiers, robed in purple and crowned with thorns. And then, as he makes his sorrowful way beneath the cross, we will hear the jeering of the people and their leaders, who scoff at his being King and Son of God.
This is God’s way, the way of humility. It is the way of Jesus; there is no other. And there can be no humility without humiliation.
Following this path to the full, the Son of God took on the “form of a slave” (cf. Phil 2:7). In the end, humility also means service. It means making room for God by stripping oneself, “emptying oneself”, as Scripture says (v. 7). This – the pouring out of oneself - is the greatest humiliation of all.
There is another way, however, opposed to the way of Christ. It is worldliness, the way of the world. The world proposes the way of vanity, pride, success… the other way. The Evil One proposed this way to Jesus too, during his forty days in the desert. But Jesus immediately rejected it. With him, and only by his grace, with his help, we too can overcome this temptation to vanity, to worldliness, not only at significant moments, but in daily life as well.
In this, we are helped and comforted by the example of so many men and women who, in silence and hiddenness, sacrifice themselves daily to serve others: a sick relative, an elderly person living alone, a disabled person, the homeless…
We think too of the humiliation endured by all those who, for their lives of fidelity to the Gospel, encounter discrimination and pay a personal price. We think too of our brothers and sisters who are persecuted because they are Christians, the martyrs of our own time – and there are many. They refuse to deny Jesus and they endure insult and injury with dignity. They follow him on his way. In truth, we can speak of a “cloud of witnesses” – the martyrs of our own time (cf. Heb 12:1).
During this week, let us set about with determination along this same path of humility, with immense love for him, our Lord and Saviour. Love will guide us and give us strength. For where he is, we too shall be (cf. Jn 12:26).
At the heart of this celebration, which seems so festive, are the words we heard in the hymn of the Letter to the Philippians: “He humbled himself” (2:8). Jesus’ humiliation.
These words show us God’s way and, consequently, that which must be the way of Christians: it is humility. A way which constantly amazes and disturbs us: we will never get used to a humble God!
Humility is above all God’s way: God humbles himself to walk with his people, to put up with their infidelity. This is clear when we read the the story of the Exodus. How humiliating for the Lord to hear all that grumbling, all those complaints against Moses, but ultimately against him, their Father, who brought them out of slavery and was leading them on the journey through the desert to the land of freedom.
This week, Holy Week, which leads us to Easter, we will take this path of Jesus’ own humiliation. Only in this way will this week be “holy” for us too!
We will feel the contempt of the leaders of his people and their attempts to trip him up. We will be there at the betrayal of Judas, one of the Twelve, who will sell him for thirty pieces of silver. We will see the Lord arrested and carried off like a criminal; abandoned by his disciples, dragged before the Sanhedrin, condemned to death, beaten and insulted. We will hear Peter, the “rock” among the disciples, deny him three times. We will hear the shouts of the crowd, egged on by their leaders, who demand that Barabbas be freed and Jesus crucified. We will see him mocked by the soldiers, robed in purple and crowned with thorns. And then, as he makes his sorrowful way beneath the cross, we will hear the jeering of the people and their leaders, who scoff at his being King and Son of God.
This is God’s way, the way of humility. It is the way of Jesus; there is no other. And there can be no humility without humiliation.
Following this path to the full, the Son of God took on the “form of a slave” (cf. Phil 2:7). In the end, humility also means service. It means making room for God by stripping oneself, “emptying oneself”, as Scripture says (v. 7). This – the pouring out of oneself - is the greatest humiliation of all.
There is another way, however, opposed to the way of Christ. It is worldliness, the way of the world. The world proposes the way of vanity, pride, success… the other way. The Evil One proposed this way to Jesus too, during his forty days in the desert. But Jesus immediately rejected it. With him, and only by his grace, with his help, we too can overcome this temptation to vanity, to worldliness, not only at significant moments, but in daily life as well.
In this, we are helped and comforted by the example of so many men and women who, in silence and hiddenness, sacrifice themselves daily to serve others: a sick relative, an elderly person living alone, a disabled person, the homeless…
We think too of the humiliation endured by all those who, for their lives of fidelity to the Gospel, encounter discrimination and pay a personal price. We think too of our brothers and sisters who are persecuted because they are Christians, the martyrs of our own time – and there are many. They refuse to deny Jesus and they endure insult and injury with dignity. They follow him on his way. In truth, we can speak of a “cloud of witnesses” – the martyrs of our own time (cf. Heb 12:1).
During this week, let us set about with determination along this same path of humility, with immense love for him, our Lord and Saviour. Love will guide us and give us strength. For where he is, we too shall be (cf. Jn 12:26).
Pope Francis 22.03.20 Angelus Apostolic Palace Library, St Peter's Square 4th Sunday of Lent Year A John 9: 1-41
Dear brothers and sisters, good morning!
At the centre of the liturgy of this fourth Sunday of Lent is the theme of light. The Gospel (cf. John 9:1-41) tells the story of the man blind from birth, to whom Jesus gives sight. This miraculous sign is confirmation of Jesus' affirmation of : "I am the light of the world" (v. 5), the light that illuminates our darkness. This is who Jesus is. He operates illumination on two levels: a physical one and a spiritual one: the blind man first receives the sight of the eyes and then is led to faith in the "Son of Man" (v. 35), that is, in Jesus. It's all a path. Today it would be good if all of you took the Gospel of John, Chapter 9, and read this passage: it is so beautiful and it will do us good to read it one or two more times. The wonders that Jesus performs are not only spectacular gestures, but they are meant to lead to faith through a process of inner transformation.
The Pharisees and the doctors of the law – who were there as a group – refused to acknowledge the miracle, and ask the healed man insidious questions. But he disconcerts them with the power of reality: "One thing I know: I was blind and now I see" (v. 25). Between the mistrust and hostility of those who surround him and question him in disbelief, he gradually takes a route that leads him to discover the identity of the one who opened his eyes and to confess his faith in Him. At first he considers Him a prophet (see 17); then recognizes Him as one who comes from God (cf. v. 33); Finally, he welcomes Him as the Messiah and prostrate himself before Him (see vv. 36-38). He understood that by giving him sight Jesus had "displayed the works of God" (cf. v. 3).
May we too have this experience! With the light of faith, the blind man discovers his new identity. He is now a "new creature", able to see his life and the world around him in a new light , because he entered into communion with Christ, he entered another dimension. He is no longer a beggar marginalized from the community; he is no longer a slave to blindness and prejudice. His path of enlightenment is a metaphor for the path of liberation from sin to which we are called. Sin is like a dark veil that covers our face and prevents us from clearly seeing ourselves and the world; the Lord's forgiveness takes away this blanket of shadow and darkness and gives us new light. The Lent we are living is an opportune and valuable time to approach the Lord, asking for His mercy, in the different forms that the Mother Church proposes to us.
The healed blind man, who now sees both with the eyes of the body and those of the soul, is the image of every baptized man, who immersed in Grace has been pulled out of the darkness and placed in the light of faith. But it is not enough to receive light, it is necessary to become light. Each of us is called to receive the divine light in order to manifest it with our whole life. The first Christians, the theologians of the first centuries, said that the community of Christians, that is, the Church, is the "mystery of the moon", because they gave light but it was not their own light, it was the light they received from Christ. We also must be "mystery of the moon": to give the light received from the son, who is Christ the Lord. St Paul reminds us of this today: "Be a child of light; for the fruit of light consists in all goodness, justice, and truth"(Eph 5:8-9). The seed of new life placed in us in Baptism is like a spark of a fire, which purifies us first, burning the evil that we have in our hearts, and allows us to shine and illuminate. With the light of Jesus.
May Mary Most Holy help us to imitate the blind man of the Gospel, so that we can be flooded with the light of Christ and walk with him on the path of salvation.
Dear brothers and sisters, good morning!
At the centre of the liturgy of this fourth Sunday of Lent is the theme of light. The Gospel (cf. John 9:1-41) tells the story of the man blind from birth, to whom Jesus gives sight. This miraculous sign is confirmation of Jesus' affirmation of : "I am the light of the world" (v. 5), the light that illuminates our darkness. This is who Jesus is. He operates illumination on two levels: a physical one and a spiritual one: the blind man first receives the sight of the eyes and then is led to faith in the "Son of Man" (v. 35), that is, in Jesus. It's all a path. Today it would be good if all of you took the Gospel of John, Chapter 9, and read this passage: it is so beautiful and it will do us good to read it one or two more times. The wonders that Jesus performs are not only spectacular gestures, but they are meant to lead to faith through a process of inner transformation.
The Pharisees and the doctors of the law – who were there as a group – refused to acknowledge the miracle, and ask the healed man insidious questions. But he disconcerts them with the power of reality: "One thing I know: I was blind and now I see" (v. 25). Between the mistrust and hostility of those who surround him and question him in disbelief, he gradually takes a route that leads him to discover the identity of the one who opened his eyes and to confess his faith in Him. At first he considers Him a prophet (see 17); then recognizes Him as one who comes from God (cf. v. 33); Finally, he welcomes Him as the Messiah and prostrate himself before Him (see vv. 36-38). He understood that by giving him sight Jesus had "displayed the works of God" (cf. v. 3).
May we too have this experience! With the light of faith, the blind man discovers his new identity. He is now a "new creature", able to see his life and the world around him in a new light , because he entered into communion with Christ, he entered another dimension. He is no longer a beggar marginalized from the community; he is no longer a slave to blindness and prejudice. His path of enlightenment is a metaphor for the path of liberation from sin to which we are called. Sin is like a dark veil that covers our face and prevents us from clearly seeing ourselves and the world; the Lord's forgiveness takes away this blanket of shadow and darkness and gives us new light. The Lent we are living is an opportune and valuable time to approach the Lord, asking for His mercy, in the different forms that the Mother Church proposes to us.
The healed blind man, who now sees both with the eyes of the body and those of the soul, is the image of every baptized man, who immersed in Grace has been pulled out of the darkness and placed in the light of faith. But it is not enough to receive light, it is necessary to become light. Each of us is called to receive the divine light in order to manifest it with our whole life. The first Christians, the theologians of the first centuries, said that the community of Christians, that is, the Church, is the "mystery of the moon", because they gave light but it was not their own light, it was the light they received from Christ. We also must be "mystery of the moon": to give the light received from the son, who is Christ the Lord. St Paul reminds us of this today: "Be a child of light; for the fruit of light consists in all goodness, justice, and truth"(Eph 5:8-9). The seed of new life placed in us in Baptism is like a spark of a fire, which purifies us first, burning the evil that we have in our hearts, and allows us to shine and illuminate. With the light of Jesus.
May Mary Most Holy help us to imitate the blind man of the Gospel, so that we can be flooded with the light of Christ and walk with him on the path of salvation.
Pope Francis 04.03.18 Angelus, St Peter's Square 3rd Sunday of Lent Year B John 2: 13-25
Dear Brothers and Sisters, Good morning!
Today’s Gospel presents, in John’s version, the episode in which Jesus drives the merchants out of the Temple of Jerusalem (cf. 2:13-25). He performs this act with the help of a whip of small cords, overturns the tables and says: “you shall not make my Father’s house a house of trade” (v. 16). This decisive action, undertaken in proximity to Passover, makes a great impression on the crowd and sparks the hostility of the religious authorities and of those who feel their economic interests threatened. But how should we interpret it? It certainly was not a violent action, insomuch as it did not provoke the intervention of the defenders of public order: the police. No! But it was interpreted as an action typical of prophets, who often denounced, in the name of God, abuses and excesses. The issue raised was that of authority. In fact the Jews asked Jesus: “What sign have you to show us for doing this?” (v. 18), that is, what authority do you have to do these things? As if to demand that he show he was truly acting in the name of God.
To interpret Jesus’ act of purifying the house of God, his disciples made use of a biblical text taken from Psalm 69[68]: “For zeal for thy house has consumed me” (v. 9); the Psalm says this: “For zeal for thy house has consumed be”. This Psalm is a call for help in a situation of extreme peril due to the hatred of enemies: the situation that Jesus will experience in his Passion.
Zeal for the Father and for his house will lead him all the way to the Cross: his is the zeal of love which leads to self-sacrifice, not that false zeal that presumes to serve God through violence. Indeed the “sign” that Jesus will give as proof of his authority will be precisely his death and Resurrection: “Destroy this temple, and in three days I will raise it up” (v. 19). The Evangelist notes: “But he spoke of the temple of his body”. With Jesus’ Paschal Mystery begins the new worship, in the new temple, the worship of love, and the new temple is He himself.
Jesus’ behaviour recounted in today’s Gospel passage exhorts us to live our life not in search of our own advantage and interests, but for the glory of God who is love. We are called to always bear in mind those powerful words of Jesus: “you shall not make my Father’s house a house of trade” (v. 16). It is very harmful when the Church goes astray with this manner of making the house of God a house of trade. These words help us to reject the danger of also making our soul, which is God’s dwelling place, a house of trade, by living in constant search of our personal interests instead of generous and supportive love. This teaching of Jesus is always timely, not only for Church communities, but also for individuals, for civil communities and for society as a whole. Indeed, it is a common temptation to exploit good, sometimes dutiful deeds in order to cultivate private, if not entirely illicit interests. It is a grave danger, especially when one exploits God himself and the worship owed to him, or service to mankind, His image. This is why Jesus used “a harsh approach” that time, in order to shake us from this mortal danger.
May the Virgin Mary support us in the effort to make Lent a good occasion to recognize God as the One Lord of our life, removing all forms of idolatry from our hearts and from our deeds.
Dear Brothers and Sisters, Good morning!
Today’s Gospel presents, in John’s version, the episode in which Jesus drives the merchants out of the Temple of Jerusalem (cf. 2:13-25). He performs this act with the help of a whip of small cords, overturns the tables and says: “you shall not make my Father’s house a house of trade” (v. 16). This decisive action, undertaken in proximity to Passover, makes a great impression on the crowd and sparks the hostility of the religious authorities and of those who feel their economic interests threatened. But how should we interpret it? It certainly was not a violent action, insomuch as it did not provoke the intervention of the defenders of public order: the police. No! But it was interpreted as an action typical of prophets, who often denounced, in the name of God, abuses and excesses. The issue raised was that of authority. In fact the Jews asked Jesus: “What sign have you to show us for doing this?” (v. 18), that is, what authority do you have to do these things? As if to demand that he show he was truly acting in the name of God.
To interpret Jesus’ act of purifying the house of God, his disciples made use of a biblical text taken from Psalm 69[68]: “For zeal for thy house has consumed me” (v. 9); the Psalm says this: “For zeal for thy house has consumed be”. This Psalm is a call for help in a situation of extreme peril due to the hatred of enemies: the situation that Jesus will experience in his Passion.
Zeal for the Father and for his house will lead him all the way to the Cross: his is the zeal of love which leads to self-sacrifice, not that false zeal that presumes to serve God through violence. Indeed the “sign” that Jesus will give as proof of his authority will be precisely his death and Resurrection: “Destroy this temple, and in three days I will raise it up” (v. 19). The Evangelist notes: “But he spoke of the temple of his body”. With Jesus’ Paschal Mystery begins the new worship, in the new temple, the worship of love, and the new temple is He himself.
Jesus’ behaviour recounted in today’s Gospel passage exhorts us to live our life not in search of our own advantage and interests, but for the glory of God who is love. We are called to always bear in mind those powerful words of Jesus: “you shall not make my Father’s house a house of trade” (v. 16). It is very harmful when the Church goes astray with this manner of making the house of God a house of trade. These words help us to reject the danger of also making our soul, which is God’s dwelling place, a house of trade, by living in constant search of our personal interests instead of generous and supportive love. This teaching of Jesus is always timely, not only for Church communities, but also for individuals, for civil communities and for society as a whole. Indeed, it is a common temptation to exploit good, sometimes dutiful deeds in order to cultivate private, if not entirely illicit interests. It is a grave danger, especially when one exploits God himself and the worship owed to him, or service to mankind, His image. This is why Jesus used “a harsh approach” that time, in order to shake us from this mortal danger.
May the Virgin Mary support us in the effort to make Lent a good occasion to recognize God as the One Lord of our life, removing all forms of idolatry from our hearts and from our deeds.
Pope Francis 25.02.18 Angelus, St Peter's Square The Transfiguration of Jesus 2nd Sunday of Lent Year B Mark 9: 2-10
Dear Brothers and Sisters, Good morning!
Today’s Gospel, according to the Second Sunday of Lent, invites us to contemplate the Transfiguration of Jesus (cf. Mk 9:2-10). This episode is related to what had happened six days earlier, when Jesus had revealed to his disciples that in Jerusalem he would “suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again” (Mk 8:31). This message led to crisis for Peter and the entire group of disciples, who rejected the idea that Jesus would be scorned by the leaders of the people and then put to death. Indeed they were waiting for a powerful, strong, dominating Messiah, whereas Jesus presented himself as a humble and gentle servant of God, and servant of mankind, who would offer his life in sacrifice, passing by way of persecution, suffering and death. But how could one follow a Master and Messiah whose earthly existence was to end in that way? That is what they were thinking. And the answer came precisely from the Transfiguration. What is the Transfiguration of Jesus? It is a preliminary Paschal apparition.
Jesus took with him the three disciples Peter, James and John, “and led them up a high mountain” (9:2); and there, for a moment, he showed them his glory, the glory of the Son of God. This event of the Transfiguration thus allowed the disciples to confront Jesus’ Passion in a positive way, without being overwhelmed. They saw him as he would be after the Passion: glorious. And in this way Jesus prepared them for the trial. The Transfiguration helps the disciples, and us too, to understand that the Passion of Christ is a mystery of suffering, but it is above all a gift of love, of infinite love on Jesus’ part. The event of Jesus transfiguring himself on the mountain enables us to better understand his Resurrection. In order to understand the Mystery of the Cross, it is necessary to know ahead of time that the One who suffers and who is glorified is not only a man, but is the Son of God who, with his love faithful to the end, saved us. In this way the Father renews his messianic declaration about the Son, which he had made previously on the bank of the River Jordan after his Baptism, exhorting: “listen to him” (v. 7). The disciples are called to follow the Master with trust, with hope, notwithstanding his death; the divinity of Jesus must be made manifest precisely on the Cross, precisely in his dying “in that way”, so that here Mark the Evangelist places in the mouth of the centurion the profession of faith: “Truly this man was the Son of God!” (15:39).
Let us now turn in prayer to the Virgin Mary, the human creature transfigured interiorly by Christ’s grace. Let us confidently entrust ourselves to her maternal support in order to continue with faith and generosity the journey of Lent.
Dear Brothers and Sisters, Good morning!
Today’s Gospel, according to the Second Sunday of Lent, invites us to contemplate the Transfiguration of Jesus (cf. Mk 9:2-10). This episode is related to what had happened six days earlier, when Jesus had revealed to his disciples that in Jerusalem he would “suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again” (Mk 8:31). This message led to crisis for Peter and the entire group of disciples, who rejected the idea that Jesus would be scorned by the leaders of the people and then put to death. Indeed they were waiting for a powerful, strong, dominating Messiah, whereas Jesus presented himself as a humble and gentle servant of God, and servant of mankind, who would offer his life in sacrifice, passing by way of persecution, suffering and death. But how could one follow a Master and Messiah whose earthly existence was to end in that way? That is what they were thinking. And the answer came precisely from the Transfiguration. What is the Transfiguration of Jesus? It is a preliminary Paschal apparition.
Jesus took with him the three disciples Peter, James and John, “and led them up a high mountain” (9:2); and there, for a moment, he showed them his glory, the glory of the Son of God. This event of the Transfiguration thus allowed the disciples to confront Jesus’ Passion in a positive way, without being overwhelmed. They saw him as he would be after the Passion: glorious. And in this way Jesus prepared them for the trial. The Transfiguration helps the disciples, and us too, to understand that the Passion of Christ is a mystery of suffering, but it is above all a gift of love, of infinite love on Jesus’ part. The event of Jesus transfiguring himself on the mountain enables us to better understand his Resurrection. In order to understand the Mystery of the Cross, it is necessary to know ahead of time that the One who suffers and who is glorified is not only a man, but is the Son of God who, with his love faithful to the end, saved us. In this way the Father renews his messianic declaration about the Son, which he had made previously on the bank of the River Jordan after his Baptism, exhorting: “listen to him” (v. 7). The disciples are called to follow the Master with trust, with hope, notwithstanding his death; the divinity of Jesus must be made manifest precisely on the Cross, precisely in his dying “in that way”, so that here Mark the Evangelist places in the mouth of the centurion the profession of faith: “Truly this man was the Son of God!” (15:39).
Let us now turn in prayer to the Virgin Mary, the human creature transfigured interiorly by Christ’s grace. Let us confidently entrust ourselves to her maternal support in order to continue with faith and generosity the journey of Lent.
Pope Francis 18.02.18 Angelus, St Peter's Square 1st Sunday of Lent Year B Mark 1: 12-15
Dear Brothers and Sisters, Good morning!
This first Sunday of Lent, the Gospel recalls the themes of temptation, conversion and the Good News. Mark the Evangelist writes: “The Spirit immediately drove Jesus out into the wilderness. And he was in the wilderness forty days, tempted by Satan” (cf. Mk 1:12-13). Jesus goes into the desert to prepare himself for his mission in the world. He does not need conversion, but as a man, he must go through this trial, both for himself, to obey the Father’s will, and for us, to give us the grace to overcome temptation. This preparation consists in the battle against the evil spirit, that is, against the devil. For us too, Lent is a time of spiritual “contest”, of spiritual struggle: we are called to confront the Evil One through prayer in order to be able, with God’s help, to overcome him in our daily life. We know that evil unfortunately is at work in our existence and around us, where there is violence, rejection of the other, closure, war, injustice. All of these are the work of the Evil One, of evil.
Immediately following the temptations in the desert, Jesus begins to preach the Gospel, that is, the Good News, the second word. The first was “temptation”, the second, “Good News”. And this Good News demands man’s conversion — the third word — and faith. He proclaims: “The time is fulfilled, and the Kingdom of God is at hand”; and then he cautions, “repent, and believe in the gospel” (v. 15), that is, believe in this Good News that the kingdom of God is at hand. In our lives, we always need to convert — every day! —, and the Church invites us to pray for this. In fact, we are never sufficiently orientated towards God and we must continually direct our minds and our hearts towards him. In order to do this, we need to have the courage to reject all that takes us off course, the false values which deceive us, by subtly flattering our ego. Rather, we must entrust ourselves to the Lord, to his goodness and to his project of love for each of us. Lent is a time of repentance, yes, but it is not a time of sorrow! It is a time of penance, but it is not a time of sorrow, of mourning. It is a joyous and serious commitment to strip ourselves of our selfishness, of our “old man”, and to renew ourselves according to the grace of our Baptism.
Only God can give us true happiness: it is useless to waste our time seeking it elsewhere, in wealth, in pleasure, in power, in a career.... The Kingdom of God is the realization of all our aspirations because at the same time, it is the salvation of mankind and the glory of God. On this first Sunday of Lent, we are invited to listen carefully and to hear Jesus’ appeal to convert, and to believe in the Gospel. We are exhorted to begin the journey towards Easter with commitment, to embrace evermore the grace of God who wishes to transform the world into a kingdom of justice, peace and fraternity.
May Mary Most Holy help us to live this Lenten Season with fidelity to the Word of God and with unceasing prayer, as Jesus did in the desert. It is not impossible! It means living each day with the desire to embrace the love that comes from God and which seeks to transform our life and the entire world.
Dear Brothers and Sisters, Good morning!
This first Sunday of Lent, the Gospel recalls the themes of temptation, conversion and the Good News. Mark the Evangelist writes: “The Spirit immediately drove Jesus out into the wilderness. And he was in the wilderness forty days, tempted by Satan” (cf. Mk 1:12-13). Jesus goes into the desert to prepare himself for his mission in the world. He does not need conversion, but as a man, he must go through this trial, both for himself, to obey the Father’s will, and for us, to give us the grace to overcome temptation. This preparation consists in the battle against the evil spirit, that is, against the devil. For us too, Lent is a time of spiritual “contest”, of spiritual struggle: we are called to confront the Evil One through prayer in order to be able, with God’s help, to overcome him in our daily life. We know that evil unfortunately is at work in our existence and around us, where there is violence, rejection of the other, closure, war, injustice. All of these are the work of the Evil One, of evil.
Immediately following the temptations in the desert, Jesus begins to preach the Gospel, that is, the Good News, the second word. The first was “temptation”, the second, “Good News”. And this Good News demands man’s conversion — the third word — and faith. He proclaims: “The time is fulfilled, and the Kingdom of God is at hand”; and then he cautions, “repent, and believe in the gospel” (v. 15), that is, believe in this Good News that the kingdom of God is at hand. In our lives, we always need to convert — every day! —, and the Church invites us to pray for this. In fact, we are never sufficiently orientated towards God and we must continually direct our minds and our hearts towards him. In order to do this, we need to have the courage to reject all that takes us off course, the false values which deceive us, by subtly flattering our ego. Rather, we must entrust ourselves to the Lord, to his goodness and to his project of love for each of us. Lent is a time of repentance, yes, but it is not a time of sorrow! It is a time of penance, but it is not a time of sorrow, of mourning. It is a joyous and serious commitment to strip ourselves of our selfishness, of our “old man”, and to renew ourselves according to the grace of our Baptism.
Only God can give us true happiness: it is useless to waste our time seeking it elsewhere, in wealth, in pleasure, in power, in a career.... The Kingdom of God is the realization of all our aspirations because at the same time, it is the salvation of mankind and the glory of God. On this first Sunday of Lent, we are invited to listen carefully and to hear Jesus’ appeal to convert, and to believe in the Gospel. We are exhorted to begin the journey towards Easter with commitment, to embrace evermore the grace of God who wishes to transform the world into a kingdom of justice, peace and fraternity.
May Mary Most Holy help us to live this Lenten Season with fidelity to the Word of God and with unceasing prayer, as Jesus did in the desert. It is not impossible! It means living each day with the desire to embrace the love that comes from God and which seeks to transform our life and the entire world.
Pope Francis 15.02.15 Angelus, St Peter's Square 6th Sunday of Ordinary Time Year B
1 Corinthians 10: 31 to 11: 1, Mark 1: 40-45
Dear Brothers and Sisters, Good morning,
In these Sundays, Mark the Evangelist speaks to us about Jesus’ actions against every type of evil, for the benefit of those suffering in body and spirit: the possessed, the sick, sinners.... Jesus presents Himself as the One who fights and conquers evil wherever He encounters it. In today’s Gospel (cf. Mk 1:40-45) this struggle of His confronts an emblematic case, because the sick man is a leper. Leprosy is a contagious and pitiless disease, which disfigures the person, and it was a symbol of impurity: a leper had to stay outside of inhabited centres and make his presence known to passersby. He was marginalized by the civil and religious community. He was like a deadman walking.
The episode of the healing of the leper takes place in three brief phases: the sick man’s supplication, Jesus’ response, the result of the miraculous healing. The leper beseeches Jesus, “kneeling”, and says to Him: “If you will, you can make me clean” (v. 40). Jesus responds to this humble and trusting prayer because his soul is moved to deep pity: compassion. “Compassion” is a most profound word: compassion means “to suffer-with-another”. Jesus’ heart manifests God’s paternal compassion for that man, moving close to him and touching him. And this detail is very important. Jesus “stretched out his hand and touched him.... And immediately the leprosy left him, and he was made clean” (vv. 41-42). God’s mercy overcomes every barrier and Jesus’ hand touches the leper. He does not stand at a safe distance and does not act by delegating, but places Himself in direct contact with our contagion and in precisely this way our ills become the motive for contact: He, Jesus, takes from us our diseased humanity and we take from Him his sound and healing humanity. This happens each time we receive a Sacrament with faith: the Lord Jesus “touches” us and grants us his grace. In this case we think especially of the Sacrament of Reconciliation, which heals us from the leprosy of sin.
Once again the Gospel shows us what God does in the face of our ills: God does not come to “give a lesson” on pain; neither does He come to eliminate suffering and death from the world; but rather, He comes to take upon Himself the burden of our human condition and carries it to the end, to free us in a radical and definitive way. This is how Christ fights the world’s maladies and suffering: by taking them upon Himself and conquering them with the power of God’s mercy.
The Gospel of the healing of the leper tells us today that, if we want to be true disciples of Jesus, we are called to become, united to Him, instruments of his merciful love, overcoming every kind of marginalization. In order to be “imitators of Christ” (cf. 1 Cor 11:1) in the face of a poor or sick person, we must not be afraid to look him in the eye and to draw near with tenderness and compassion, and to touch him and embrace him. I have often asked this of people who help others, to do so looking them in the eye, not to be afraid to touch them; that this gesture of help may also be a gesture of communication: we too need to be welcomed by them. A gesture of tenderness, a gesture of compassion.... Let us ask you: when you help others, do you look them in the eye? Do you embrace them without being afraid to touch them? Do you embrace them with tenderness? Think about this: how do you help? From a distance or with tenderness, with closeness? If evil is contagious, so is goodness. Therefore, there needs to be ever more abundant goodness in us. Let us be infected by goodness and let us spread goodness!
1 Corinthians 10: 31 to 11: 1, Mark 1: 40-45
Dear Brothers and Sisters, Good morning,
In these Sundays, Mark the Evangelist speaks to us about Jesus’ actions against every type of evil, for the benefit of those suffering in body and spirit: the possessed, the sick, sinners.... Jesus presents Himself as the One who fights and conquers evil wherever He encounters it. In today’s Gospel (cf. Mk 1:40-45) this struggle of His confronts an emblematic case, because the sick man is a leper. Leprosy is a contagious and pitiless disease, which disfigures the person, and it was a symbol of impurity: a leper had to stay outside of inhabited centres and make his presence known to passersby. He was marginalized by the civil and religious community. He was like a deadman walking.
The episode of the healing of the leper takes place in three brief phases: the sick man’s supplication, Jesus’ response, the result of the miraculous healing. The leper beseeches Jesus, “kneeling”, and says to Him: “If you will, you can make me clean” (v. 40). Jesus responds to this humble and trusting prayer because his soul is moved to deep pity: compassion. “Compassion” is a most profound word: compassion means “to suffer-with-another”. Jesus’ heart manifests God’s paternal compassion for that man, moving close to him and touching him. And this detail is very important. Jesus “stretched out his hand and touched him.... And immediately the leprosy left him, and he was made clean” (vv. 41-42). God’s mercy overcomes every barrier and Jesus’ hand touches the leper. He does not stand at a safe distance and does not act by delegating, but places Himself in direct contact with our contagion and in precisely this way our ills become the motive for contact: He, Jesus, takes from us our diseased humanity and we take from Him his sound and healing humanity. This happens each time we receive a Sacrament with faith: the Lord Jesus “touches” us and grants us his grace. In this case we think especially of the Sacrament of Reconciliation, which heals us from the leprosy of sin.
Once again the Gospel shows us what God does in the face of our ills: God does not come to “give a lesson” on pain; neither does He come to eliminate suffering and death from the world; but rather, He comes to take upon Himself the burden of our human condition and carries it to the end, to free us in a radical and definitive way. This is how Christ fights the world’s maladies and suffering: by taking them upon Himself and conquering them with the power of God’s mercy.
The Gospel of the healing of the leper tells us today that, if we want to be true disciples of Jesus, we are called to become, united to Him, instruments of his merciful love, overcoming every kind of marginalization. In order to be “imitators of Christ” (cf. 1 Cor 11:1) in the face of a poor or sick person, we must not be afraid to look him in the eye and to draw near with tenderness and compassion, and to touch him and embrace him. I have often asked this of people who help others, to do so looking them in the eye, not to be afraid to touch them; that this gesture of help may also be a gesture of communication: we too need to be welcomed by them. A gesture of tenderness, a gesture of compassion.... Let us ask you: when you help others, do you look them in the eye? Do you embrace them without being afraid to touch them? Do you embrace them with tenderness? Think about this: how do you help? From a distance or with tenderness, with closeness? If evil is contagious, so is goodness. Therefore, there needs to be ever more abundant goodness in us. Let us be infected by goodness and let us spread goodness!
Source: Mark - Pope Francis Homilies
Dear Brothers and Sisters, Good morning!
This Sunday’s Gospel reading continues [5th Sunday in Ordinary Time year B] the narrative of Jesus’ day in Capernaum, on a Saturday, the Jewish weekly holy day (cf. Mk 1:21-39). This time the Evangelist Mark highlights the relationship between Jesus’ thaumaturgical work and the awakening of faith in the people he meets. Indeed, with the healing signs that he performs on all types of sick people, the Lord wants to arouse faith as a response.
Jesus’ day in Capernaum begins with the healing of Peter’s mother-in-law and ends with the scene of a crowd of townspeople who gathered outside the house where he was staying, to bring all the sick people to him. Marked by physical suffering and by spiritual wretchedness, the crowd comprises, so to speak, “the living environment” in which Jesus’ mission, made up of healing and comforting words and actions, takes place. Jesus did not come to bring salvation in a laboratory; he does not preach from a laboratory, detached from people. He is in the midst of the crowd! In the midst of the people! Just think that most of Jesus’ public ministry took place on the streets, among the people; to preach the Gospel, to heal physical and spiritual wounds. This crowd of which the Gospel often speaks is a humanity marked by suffering. It is a humanity marked by suffering, toil and problems. It is to this poor humanity that Jesus’ powerful, liberating and renewing action is directed. That Saturday ends in this way, in the midst of the crowd until late in the evening. And what does Jesus do after that?
Before dawn the next day, he goes out of the town’s gates unseen and withdraws to a secluded place to pray. Jesus prays. In this way, he removes even himself and his mission from a “triumphalist” view which misunderstands the meaning of miracles and of his charismatic power. Miracles, in fact, are “signs” which encourage faith as a response; signs which are always accompanied by words that enlighten; and, taken together, the signs and words arouse faith and conversion through the divine power of Christ’s grace.
The conclusion of today’s passage (vv. 35-39) indicates that Jesus’ proclamation of the Kingdom of God finds its most rightful place on the streets. To the disciples who look for him in order to bring him back to the town — the disciples went to find him where he was praying and they wanted to bring him back to the town — what does Jesus answer? “Let us go on to the next towns, that I may preach there also” (v. 38). This was the journey of the Son of God and this will be the journey of his disciples. And it must be the journey of each Christian. The street, as the place for the Good News of the Gospel, places the mission of the Church under the sign of “going forth”, of journeying, under the sign of “movement”, and never of idleness.
May the Virgin Mary help us to be open to the voice of the Holy Spirit which propels the Church to increasingly “pitch her tent” among the people, in order to bring to everyone the healing word of Jesus, the physician of souls and bodies.
SOURCE: http://www.vatican.va/content/francesco/en/angelus/2018/documents/papa-francesco_angelus_20180204.html
This Sunday’s Gospel reading continues [5th Sunday in Ordinary Time year B] the narrative of Jesus’ day in Capernaum, on a Saturday, the Jewish weekly holy day (cf. Mk 1:21-39). This time the Evangelist Mark highlights the relationship between Jesus’ thaumaturgical work and the awakening of faith in the people he meets. Indeed, with the healing signs that he performs on all types of sick people, the Lord wants to arouse faith as a response.
Jesus’ day in Capernaum begins with the healing of Peter’s mother-in-law and ends with the scene of a crowd of townspeople who gathered outside the house where he was staying, to bring all the sick people to him. Marked by physical suffering and by spiritual wretchedness, the crowd comprises, so to speak, “the living environment” in which Jesus’ mission, made up of healing and comforting words and actions, takes place. Jesus did not come to bring salvation in a laboratory; he does not preach from a laboratory, detached from people. He is in the midst of the crowd! In the midst of the people! Just think that most of Jesus’ public ministry took place on the streets, among the people; to preach the Gospel, to heal physical and spiritual wounds. This crowd of which the Gospel often speaks is a humanity marked by suffering. It is a humanity marked by suffering, toil and problems. It is to this poor humanity that Jesus’ powerful, liberating and renewing action is directed. That Saturday ends in this way, in the midst of the crowd until late in the evening. And what does Jesus do after that?
Before dawn the next day, he goes out of the town’s gates unseen and withdraws to a secluded place to pray. Jesus prays. In this way, he removes even himself and his mission from a “triumphalist” view which misunderstands the meaning of miracles and of his charismatic power. Miracles, in fact, are “signs” which encourage faith as a response; signs which are always accompanied by words that enlighten; and, taken together, the signs and words arouse faith and conversion through the divine power of Christ’s grace.
The conclusion of today’s passage (vv. 35-39) indicates that Jesus’ proclamation of the Kingdom of God finds its most rightful place on the streets. To the disciples who look for him in order to bring him back to the town — the disciples went to find him where he was praying and they wanted to bring him back to the town — what does Jesus answer? “Let us go on to the next towns, that I may preach there also” (v. 38). This was the journey of the Son of God and this will be the journey of his disciples. And it must be the journey of each Christian. The street, as the place for the Good News of the Gospel, places the mission of the Church under the sign of “going forth”, of journeying, under the sign of “movement”, and never of idleness.
May the Virgin Mary help us to be open to the voice of the Holy Spirit which propels the Church to increasingly “pitch her tent” among the people, in order to bring to everyone the healing word of Jesus, the physician of souls and bodies.
SOURCE: http://www.vatican.va/content/francesco/en/angelus/2018/documents/papa-francesco_angelus_20180204.html
ANGELUS ADDRESS
28 January 2018
Dear Brothers and Sisters, Good morning!
This Sunday’s Gospel reading (cf. Mk 1:21-28) [4TH SUNDAY IN ORDINARY TIME YEAR B] is part of a wider narrative called the “day in Capernaum”. At the heart of today’s reading is the event of the exorcism through which Jesus is presented as a powerful prophet in word and deed.
He enters the Synagogue of Capernaum on a Saturday and he begins teaching. The people are astonished by his words because they are not ordinary words. They do not sound like the ones they are accustomed to hearing. The Scribes in fact teach but without any authority. And Jesus teaches with authority. Jesus instead teaches like one who has authority, thus revealing himself as God’s Emissary, and not a simple man who has to base his teaching solely on earlier traditions. Jesus has full authority. His doctrine is new and the Gospel says that the people commented: “a new teaching! With authority” (v. 27).
At the same time, Jesus reveals himself to be powerful also in deeds. In the Synagogue of Capernaum, there is a man who is possessed by an unclean spirit which manifests itself by shouting these words: “What have you to do with us Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God” (24). The devil tells the truth: Jesus came to destroy the devil, to ruin the demon, to defeat him. This unclean spirit knows the power of God and he also proclaims his holiness. Jesus rebukes him saying: “Be silent, and come out of him!” (v. 25). These few words from Jesus are enough to obtain victory over Satan, who comes out of that man “convulsing him and crying out in a loud voice”, the Gospel says (v. 26).
This makes a strong impression on those present. Everyone is overcome by fear and asks themselves: “What is this? […] he commands even the unclean spirits and they obey him”. (v. 27). The power of Jesus confirms the authority of his teaching. He does not just speak with words, but he takes action. In this way, he manifests God’s plan with words and with the power of his deeds. In the Gospel in fact, we see that in his earthly mission, Jesus reveals the love of God both through preaching and through countless gestures of attention and aid to the sick, the needy, children and sinners.
Jesus is our Teacher, powerful in word and deed. Jesus imparts to us all the light that illuminates the sometimes dark paths of our lives. He also transmits to us the necessary strength to overcome difficulties, trials and temptations. Let us consider what a great grace it is for us to have known this God who is so powerful and so good! A teacher and a friend who shows us the path and takes care of us especially when we are in need.
May the Virgin Mary, the woman of listening, help us to create silence around us and within us, in order to hear, through the din of the messages of the world, the most authoritative word that there is: that of her Son Jesus who proclaims the meaning of our existence and delivers us from all slavery, even that of the Evil one.
SOURCE: http://www.vatican.va/content/francesco/en/angelus/2018/documents/papa-francesco_angelus_20180128.html
28 January 2018
Dear Brothers and Sisters, Good morning!
This Sunday’s Gospel reading (cf. Mk 1:21-28) [4TH SUNDAY IN ORDINARY TIME YEAR B] is part of a wider narrative called the “day in Capernaum”. At the heart of today’s reading is the event of the exorcism through which Jesus is presented as a powerful prophet in word and deed.
He enters the Synagogue of Capernaum on a Saturday and he begins teaching. The people are astonished by his words because they are not ordinary words. They do not sound like the ones they are accustomed to hearing. The Scribes in fact teach but without any authority. And Jesus teaches with authority. Jesus instead teaches like one who has authority, thus revealing himself as God’s Emissary, and not a simple man who has to base his teaching solely on earlier traditions. Jesus has full authority. His doctrine is new and the Gospel says that the people commented: “a new teaching! With authority” (v. 27).
At the same time, Jesus reveals himself to be powerful also in deeds. In the Synagogue of Capernaum, there is a man who is possessed by an unclean spirit which manifests itself by shouting these words: “What have you to do with us Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God” (24). The devil tells the truth: Jesus came to destroy the devil, to ruin the demon, to defeat him. This unclean spirit knows the power of God and he also proclaims his holiness. Jesus rebukes him saying: “Be silent, and come out of him!” (v. 25). These few words from Jesus are enough to obtain victory over Satan, who comes out of that man “convulsing him and crying out in a loud voice”, the Gospel says (v. 26).
This makes a strong impression on those present. Everyone is overcome by fear and asks themselves: “What is this? […] he commands even the unclean spirits and they obey him”. (v. 27). The power of Jesus confirms the authority of his teaching. He does not just speak with words, but he takes action. In this way, he manifests God’s plan with words and with the power of his deeds. In the Gospel in fact, we see that in his earthly mission, Jesus reveals the love of God both through preaching and through countless gestures of attention and aid to the sick, the needy, children and sinners.
Jesus is our Teacher, powerful in word and deed. Jesus imparts to us all the light that illuminates the sometimes dark paths of our lives. He also transmits to us the necessary strength to overcome difficulties, trials and temptations. Let us consider what a great grace it is for us to have known this God who is so powerful and so good! A teacher and a friend who shows us the path and takes care of us especially when we are in need.
May the Virgin Mary, the woman of listening, help us to create silence around us and within us, in order to hear, through the din of the messages of the world, the most authoritative word that there is: that of her Son Jesus who proclaims the meaning of our existence and delivers us from all slavery, even that of the Evil one.
SOURCE: http://www.vatican.va/content/francesco/en/angelus/2018/documents/papa-francesco_angelus_20180128.html
