Colossians

 
Chapter 1
12-20
 
Pope Francis     24.11.13    Solemnity of Our Lord Jesus Christ,  King of the Universe          Colossians 1:12-20          2 Samuel 5:1-3          Luke 23:42-43 

Today’s solemnity of Our Lord Jesus Christ, King of the Universe, the crowning of the liturgical year, also marks the conclusion of the Year of Faith opened by Pope Benedict XVI, to whom our thoughts

https://sites.google.com/site/francishomilies/jesus/24.11.13.jpg
now turn with affection and gratitude for this gift which he has given us. By this providential initiative, he gave us an opportunity to rediscover the beauty of the journey of faith begun on the day of our Baptism, which made us children of God and brothers and sisters in the Church. A journey which has as its ultimate end our full encounter with God, and throughout which the Holy Spirit purifies us, lifts us up and sanctifies us, so that we may enter into the happiness for which our hearts long.

 I offer a cordial and fraternal greeting to the Patriarchs and Major Archbishops of the Eastern Catholic Churches present. The exchange of peace which I will share with them is above all a sign of the appreciation of the Bishop of Rome for these communities which have confessed the name of Christ with exemplary faithfulness, often at a high price.

With this gesture, through them, I would like to reach all those Christians living in the Holy Land, in Syria and in the entire East, and obtain for them the gift of peace and concord.

The Scripture readings proclaimed to us have as their common theme the centrality of Christ. Christ is at the centre, Christ is the centre. Christ is the centre of creation, Christ is the centre of his people and Christ is the centre of history.

1. The apostle Paul, in the second reading, taken from the letter to the Colossians, offers us a profound vision of the centrality of Jesus. He presents Christ to us as the first-born of all creation: in him, through him and for him all things were created. He is the centre of all things, he is the beginning: Jesus Christ, the Lord. God has given him the fullness, the totality, so that in him all things might be reconciled (cf. Col 1:12-20). He is the Lord of creation, he is the Lord of reconciliation.

This image enables to see that Jesus is the centre of creation; and so the attitude demanded of us as true believers is that of recognizing and accepting in our lives the centrality of Jesus Christ, in our thoughts, in our words and in our works. And so our thoughts will be Christian thoughts, thoughts of Christ. Our works will be Christian works, works of Christ; and our words will be Christian words, words of Christ. But when this centre is lost, when it is replaced by something else, only harm can result for everything around us and for ourselves.

2. Besides being the centre of creation and the centre of reconciliation, Christ is the centre of the people of God. Today, he is here in our midst. He is here right now in his word, and he will be here on the altar, alive and present amid us, his people. We see this in the first reading which describes the time when the tribes of Israel came to look for David and anointed him king of Israel before the Lord (cf. 2 Sam 5:1-3). In searching for an ideal king, the people were seeking God himself: a God who would be close to them, who would accompany them on their journey, who would be a brother to them.

Christ, the descendant of King David, is really the “brother” around whom God’s people come together. It is he who cares for his people, for all of us, even at the price of his life. In him we are all one, one people, united with him and sharing a single journey, a single destiny. Only in him, in him as the centre, do we receive our identity as a people.

3. Finally, Christ is the centre of the history of humanity and also the centre of the history of every individual. To him we can bring the joys and the hopes, the sorrows and troubles which are part of our lives. When Jesus is the centre, light shines even amid the darkest times of our lives; he gives us hope, as he does to the good thief in today’s Gospel.

Whereas all the others treat Jesus with disdain – “If you are the Christ, the Messiah King, save yourself by coming down from the cross!” – the thief who went astray in his life but now repents, clings to the crucified Jesus and begs him: “Remember me, when you come into your kingdom” (Lk 23:42). Jesus promises him: “Today you will be with me in paradise” (v. 43), in his kingdom. Jesus speaks only a word of forgiveness, not of condemnation; whenever anyone finds the courage to ask for this forgiveness, the Lord does not let such a petition go unheard. Today we can all think of our own history, our own journey. Each of us has his or her own history: we think of our mistakes, our sins, our good times and our bleak times. We would do well, each one of us, on this day, to think about our own personal history, to look at Jesus and to keep telling him, sincerely and quietly: “Remember me, Lord, now that you are in your kingdom! Jesus, remember me, because I want to be good, but I just don’t have the strength: I am a sinner, I am a sinner. But remember me, Jesus! You can remember me because you are at the centre, you are truly in your kingdom!” How beautiful this is! Let us all do this today, each one of us in his or her own heart, again and again. “Remember me, Lord, you who are at the centre, you who are in your kingdom”.

Jesus’ promise to the good thief gives us great hope: it tells us that God’s grace is always greater than the prayer which sought it. The Lord always grants more, he is so generous, he always gives more than what he has been asked: you ask him to remember you, and he brings you into his kingdom!

Let us ask the Lord to remember us, in the certainty that by his mercy we will be able to share his glory in paradise. Let us go forward together on this road!

Amen!


Pope Francis   20.11.19  St Peter's Square    Solemnity of our Lord Jesus, Christ King of the Universe         Luke 23: 35-43,      Colossians 1: 12-20

The Solemnity of Our Lord Jesus Christ, King of the Universe, is the crown of the liturgical year and this Holy Year of Mercy. The Gospel in fact presents the kingship of Jesus as the culmination of his saving work, and it does so in a surprising way. “The Christ of God, the Chosen One, the King” (Lk 23:35,37) appears without power or glory: he is on the cross, where he seems more to be conquered than conqueror. His kingship is paradoxical: his throne is the cross; his crown is made of thorns; he has no sceptre, but a reed is put into his hand; he does not have luxurious clothing, but is stripped of his tunic; he wears no shiny rings on his fingers, but his hands are pierced with nails; he has no treasure, but is sold for thirty pieces of silver.

Jesus’ reign is truly not of this world (cf. Jn 18:36); but for this reason, Saint Paul tells us in the Second Reading, we find redemption and forgiveness (cf. Col 1:13-14). For the grandeur of his kingdom is not power as defined by this world, but the love of God, a love capable of encountering and healing all things. Christ lowered himself to us out of this love, he lived our human misery, he suffered the lowest point of our human condition: injustice, betrayal, abandonment; he experienced death, the tomb, hell. And so our King went to the ends of the universe in order to embrace and save every living being. He did not condemn us, nor did he conquer us, and he never disregarded our freedom, but he paved the way with a humble love that forgives all things, hopes all things, sustains all things (cf. 1 Cor 13:7). This love alone overcame and continues to overcome our worst enemies: sin, death, fear.

Dear brothers and sisters, today we proclaim this singular victory, by which Jesus became the King of every age, the Lord of history: with the sole power of love, which is the nature of God, his very life, and which has no end (cf. 1 Cor 13:8). We joyfully share the splendour of having Jesus as our King: his rule of love transforms sin into grace, death into resurrection, fear into trust.

It would mean very little, however, if we believed Jesus was King of the universe, but did not make him Lord of our lives: all this is empty if we do not personally accept Jesus and if we do not also accept his way of being King. The people presented to us in today’s Gospel, however, help us. In addition to Jesus, three figures appear: the people who are looking on, those near the cross, and the criminal crucified next to Jesus.

First, the people: the Gospel says that “the people stood by, watching” (Lk 23:35): no one says a word, no one draws any closer. The people keep their distance, just to see what is happening. They are the same people who were pressing in on Jesus when they needed something, and who now keep their distance. Given the circumstances of our lives and our unfulfilled expectations, we too can be tempted to keep our distance from Jesus’ kingship, to not accept completely the scandal of his humble love, which unsettles and disturbs us. We prefer to remain at the window, to stand apart, rather than draw near and be with him. A people who are holy, however, who have Jesus as their King, are called to follow his way of tangible love; they are called to ask themselves, each one each day: “What does love ask of me, where is it urging me to go? What answer am I giving Jesus with my life?”

There is a second group, which includes various individuals: the leaders of the people, the soldiers and a criminal. They all mock Jesus. They provoke him in the same way: “Save yourself!” (Lk 23:35,37,39). This temptation is worse than that of the people. They tempt Jesus, just as the devil did at the beginning of the Gospel (cf. Lk 4:1-13), to give up reigning as God wills, and instead to reign according to the world’s ways: to come down from the cross and destroy his enemies! If he is God, let him show his power and superiority! This temptation is a direct attack on love: “save yourself” (vv. 37,39); not others, but yourself. Claim triumph for yourself with your power, with your glory, with your victory. It is the most terrible temptation, the first and the last of the Gospel. When confronted with this attack on his very way of being, Jesus does not speak, he does not react. He does not defend himself, he does not try to convince them, he does not mount a defence of his kingship. He continues rather to love; he forgives, he lives this moment of trial according to the Father’s will, certain that love will bear fruit.

In order to receive the kingship of Jesus, we are called to struggle against this temptation, called to fix our gaze on the Crucified One, to become ever more faithful to him. How many times, even among ourselves, do we seek out the comforts and certainties offered by the world. How many times are we tempted to come down from the Cross. The lure of power and success seem an easy, quick way to spread the Gospel; we soon forget how the Kingdom of God works. This Year of Mercy invites us to rediscover the core, to return to what is essential. This time of mercy calls us to look to the true face of our King, the one that shines out at Easter, and to rediscover the youthful, beautiful face of the Church, the face that is radiant when it is welcoming, free, faithful, poor in means but rich in love, on mission. Mercy, which takes us to the heart of the Gospel, urges us to give up habits and practices which may be obstacles to serving the Kingdom of God; mercy urges us to orient ourselves only in the perennial and humble kingship of Jesus, not in submission to the precarious regalities and changing powers of every age.

In the Gospel another person appears, closer to Jesus, the thief who begs him: “Jesus, remember me when you come into your kingdom” (v. 42). This person, simply looking at Jesus, believed in his kingdom. He was not closed in on himself, but rather – with his errors, his sins and his troubles – he turned to Jesus. He asked to be remembered, and he experienced God’s mercy: “Today you will be with me in paradise” (v. 43). As soon as we give God the chance, he remembers us. He is ready to completely and forever cancel our sin, because his memory – unlike our own – does not record evil that has been done or keep score of injustices experienced. God has no memory of sin, but only of us, of each of us, we who are his beloved children. And he believes that it is always possible to start anew, to raise ourselves up.

Let us also ask for the gift of this open and living memory. Let us ask for the grace of never closing the doors of reconciliation and pardon, but rather of knowing how to go beyond evil and differences, opening every possible pathway of hope. As God believes in us, infinitely beyond any merits we have, so too we are called to instil hope and provide opportunities to others. Because even if the Holy Door closes, the true door of mercy which is the heart of Christ always remains open wide for us. From the lacerated side of the Risen One until the very end of time flow mercy, consolation and hope.

So many pilgrims have crossed the threshold of the Holy Doors, and far away from the clamour of the daily news they have tasted the great goodness of the Lord. We give thanks for this, as we recall how we have received mercy in order to be merciful, in order that we too may become instruments of mercy. Let us go forward on this road together. May our Blessed Lady accompany us, she who was also close to the Cross, she who gave birth to us there as the tender Mother of the Church, who desires to gather all under her mantle. Beneath the Cross, she saw the good thief receive pardon, and she took Jesus’ disciple as her son. She is Mother of Mercy, to whom we entrust ourselves: every situation we are in, every prayer we make, when lifted up to his merciful eyes, will find an answer.


  

 Chapter 3

1-5, 9-11

 
Pope Francis    04.08.19   Angelus, St Peter's Square, Rome  18th Sunday of Ordinary time - Year C    Luke 12: 13-21,   Colossians  3: 1-5, 9-11

Pope Francis  Angelus  04.08.19

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.
  

 Chapter 3

12-17

 

Pope Francis         06.09.19  Holy Mass, Zimpeto Stadium, Maputo, Mozambique        Colossians 3: 12-17,     Luke 6: 27-38

Pope Francis   06.09.19 Mozambique

Dear brothers and sisters!

We have heard a passage of the Sermon on the Plain, taken from the Gospel of Luke. After choosing his disciples and proclaiming the Beatitudes, Jesus adds: “But I say to you that listen,
love your enemies” (Lk 6:27). Today, his words are also addressed to us, who hear them in this Stadium.

Jesus speaks with clarity, simplicity and firmness as he traces a path, a narrow path that demands certain virtues. For Jesus is no idealist, someone who ignores reality. He is talking about specific enemies, real enemies, the kind he described in the previous Beatitude (v. 22): those who hate us, exclude us, revile us and defame us.

Many of you can still tell your own stories of violence, hatred and conflict; some concerning things that happened to you personally, others concerning people you knew who are no longer alive, and others still, out of fear that the past wounds will reopen and reverse the progress already made towards peace, as in Cabo Delgado.

Jesus is not calling us to an abstract, ethereal or theoretical love, like that celebrated in fine speeches. The path he proposes is one that he himself already took, the path that led him to love those who betrayed him, who judged him unjustly, who would kill him.

It is not easy to speak of reconciliation while wounds are still open from the years of conflict, or to take a step towards forgiveness, which is not the same as ignoring pain or giving up our memories or ideals (cf.
Evangelii Gaudium, 100). Even so, Jesus is calling us to love and to do good. This means much more than simply ignoring the persons who harmed us, or trying to avoid encountering them. Jesus commands us to show an active, impartial and extraordinary benevolence towards those who have hurt us. Nor does Jesus stop there. He also asks us to bless them and to pray for them. In other words, to speak of them with words of blessing, with words of life not death, to speak their names not in insult or revenge, but to establish a new bond which brings peace. It is a high standard that the Master sets before us!

In inviting us to do this, Jesus wants to end forever that common practice of being Christians yet living under the law of retaliation. We cannot look to the future, or build a nation, an equitable society, on the basis of violence. I cannot follow Jesus if I live my life by the rule of “an eye for an eye, and a tooth for tooth”.

No family, no group of neighbours, no ethnic group, much less a nation, has a future if the force that unites them, brings them together and resolves their differences is vengeance and hatred. We cannot come to terms and unite for the sake of revenge, or treating others with the same violence with which they treated us, or plotting opportunities for retaliation under apparently legal auspices. “Weapons of violence, rather than providing solutions, create new and more serious conflicts” (
Evangelii Gaudium, 60). An “equity” born of violence is always a spiral with no escape, and its cost is extremely high. Yet another path is possible, for it is crucial not to forget that our peoples have a right to peace. You have a right to peace.

To make his commandment more concrete and applicable in daily life, Jesus proposes a first golden rule, one within the reach of all. “Do to others as you would have them do to you” (Lk 6:31). And he helps us realize what is most important in this way of acting towards others: to love each other, to help each other and to lend without expecting anything in return.

“Love one another”, Jesus tells us. Paul translates this as “clothe yourselves with compassion and kindness” (Col 3:12). The world disregards and continues to ignore the virtue of mercy, of compassion. It kills or abandons the handicapped and the elderly, eliminates the wounded and infirm, or shows itself more concerned with the suffering of animals. It has not practiced the goodness and kindness that lead us to consider the needs of our beloved neighbour as our own.

Overcoming times of division and violence calls not only for an act of reconciliation or peace, in the sense of an absence of conflict. It also calls for daily commitment on the part of everyone to an attentive and active concern that makes us treat others with the same mercy and goodness with which we ourselves want to be treated. An attitude of mercy and goodness above all towards those who, by their place in society, quickly encounter rejection and exclusion. An attitude not of the weak but of the strong, an attitude of men and women who realize that it is not necessary to mistreat, denigrate or crush others in order to feel ourselves important, but rather the contrary… And this attitude is the prophetic strength that Jesus Christ himself showed us by his desire to be identified with them (cf. Mt 25:35-45) and by teaching us the path of service.

Mozambique is a land of abundant natural and cultural riches, yet paradoxically, great numbers of its people live below the poverty level. And at times it seems that those who approach with the alleged desire to help have other interests. Sadly, this happens with brothers and sisters of the same land, who let themselves be corrupted. It is very dangerous to think that corruption is the price to be paid for foreign aid.

“It cannot be like that with you” (Mt 20:26; cf. vv. 26-28). Jesus’ words urge us to take the lead in a different way of acting: that of his kingdom. To be seeds, here and now, of joy and hope, peace and reconciliation. What the Spirit has come to bring about is not a feverish activism but above all a concern for others, acknowledging and appreciating them as our brothers and sisters, even to the point of identifying with their lives and their pain. This is the best barometer for gauging any kind of ideology that would manipulate the poor and situations of injustice for the sake of political or personal interest (cf.
Evangelii Gaudium, 199). In this way, in all those places where we encounter one another, we can be seeds and instruments of peace and reconciliation.

We want
peace to reign in our hearts and in the lives of our people. We want a future of peace. We want “the peace of Christ to reign in our hearts” (Col 3.15), as the letter of Saint Paul said so well. Here Paul uses a word taken from the world of sports, which evokes the umpire or referee who settles disputed issues. “May the peace of Christ act as the umpire in your hearts”. If the peace of Christ acts as the umpire in our hearts, whenever our feelings are in conflict or we feel torn between two contrary feelings, “we should play Christ’s game”, and let his decision keep us on the path of love, the path of mercy, in the option for the most poor and the protection of nature. The path of peace. If Jesus were to serve as the umpire for the conflicting emotions in our hearts, in the complex decisions of our country, then Mozambique will be ensured a future of hope. Then your country will “sing with heartfelt gratitude to God in psalms, hymns and spiritual songs” (Col 3:16).