Division



Pope Francis  04.09.15  Holy Mass Casa Santa Marta (Domus Sanctae Marthae)   Friday of 22nd Week of Ordinary Time Year B       Colossians 1: 15-20


In a passage of the Letter to the Colossians (1:15-20), Paul describes Jesus’ i.d. card. Basically, the Apostle asks, just who is this Christ that we have seen among us?. And he gives this response: He is the first. He is the first-born of God, the first-born of all creation, for in him things were created, all things were created through him and for him. He is before all things, and in him all things hold together and are reconciled.

To the Colossians Paul presents Jesus-God: Jesus is God, he is greater. First of all he is the beginning, the Creator. The first-born of everyone, that in everything he might be pre-eminent. Paul goes so far that when he speaks about who Jesus is, it seems somewhat exaggerated, does it not?. Yes, the Father sent this Jesus so that through him and for him all things were reconciled, peace was made by the blood of his cross.

Jesus, Paul tells us, reconciled mankind with God. Thus, peace is the action of Jesus, of his blood, of his work, of humbling himself by obeying until death, death on the Cross.

Thus, Jesus made peace for us and reconciled us. Such that when we speak of peace or reconciliation — small-scale peace, minor reconciliations — we must consider the great peace and the great reconciliation, that which Jesus made. We must understand that without him peace is not possible; without him reconciliation is not possible. This discourse also applies to us, who every day hear news of wars, of hatred. Moreover, even in families there is fighting. Thus, our task is to follow that path so as to be men and women of peace, men and women of reconciliation.

It will do us good to ask ourselves: Do I sow peace? For example, with my tongue, do I sow peace or do I sow discord? How many times have we heard that a person has a serpent’s tongue, because he does what the serpent did with Adam and Eve, he destroyed the peace. This, is an evil, this is an ill in our Church: sowing divisiveness, sowing hate, not sowing peace. Today have I sown peace or have I sown discord?. And don’t try to justify yourself by suggesting that sometimes you have to say things because this or that.... what are you really sowing with this attitude?.

Jesus, the First One, came to us to make peace, to reconcile. As a result, if a person, during her life, does nothing but reconcile and make peace, she should be canonized: that person is a saint!. However, we must grow in this, we must convert: never a word to divide, never, never a word to cause conflicts, little conflicts, never gossip. Gossip; what is it, really? It seems like nothing. It amounts to saying a few words about another person or telling a story, such as: This person did.... But in reality it isn’t so. Gossiping is an act of terrorism, because gossip is like terrorists who drop a bomb and leave. They destroy: with the tongue they destroy, they don’t make peace. But they’re clever, eh? They aren’t suicide bombers, no, no, they protect themselves well!

In Jesus all things are reconciled, peace is made by the blood of his cross. Thus, the price is high. Every time your mouth is about to say something that sows discord and divisiveness and to speak ill of another person the sound advice is to bite your tongue!. And, I assure you that if you do this exercise of biting your tongue instead of sowing discord, the first few times your tongue will swell, wounded, because the devil helps to do this because it is his work, it is his job to divide!

Before continuing this sacrifice — this is the sacrifice of reconciliation; here the Lord comes and we do the same as on Calvary. Lord you gave your life, give me the grace to make peace, to reconcile. You poured out your blood, let it not concern me should my tongue swell a little if I bite it before speaking ill of others. Let us thank the Lord for reconciling us with the Father, forgiving our sins, and giving us the opportunity to have peace in our souls.




Pope Francis   04.05.20   Holy Mass Casa Santa Marta (Domus Sanctae Marthae)      Acts 11: 1-18,      John 10: 11-18
Monday of the Fourth Week of Easter
Pope Francis  Everyone 04.05.20

When Peter went up to Jerusalem, the faithful reproached him (cf. Acts 11: 1-18). They reproached him for entering the house of uncircumcised men and of having eaten with them, with the pagans: they couldn't do that, it was a sin. The purity of the law did not allow this. But Peter had done it because it was the Spirit that brought him there. There is always in the Church – especially in the early Church, because it was not clear – this spirit of "we are the righteous, the others the sinners". This "us and them", "us and them", divisions: "We have the right position before God". Instead there are "the others", sometimes we say: "They are already the condemned" . And this is a disease of the Church, a disease that arises from ideologies or religious parties. 

At the time of Jesus, there were at least four religious parties: the Pharisees party, the party of the Sadducees, the party of Zealots and the party of the Essenes, and each interpreted the law according to the "idea" that it had. And this idea is a school that is outside of the law when it's a way of thinking, of feeling worldly you make yourself an interpreter of the law. They also reproached Jesus for entering the house of the tax collectors – who were sinners, according to them – and for eating with them, with sinners, because the purity of the law did not allow it; and he didn't wash his hands before lunch. There is always this reproach that makes division: this is important, and I would like to emphasize it.

There are ideas, positions that divide, to the point that division is more important than unity. My idea is more important than the Holy Spirit who guides us. There is an "emeritus" cardinal who lives here in the Vatican, a good pastor, and he said to his faithful: "But the Church is like a river, you know? Some are more on this side, some on the other side, but the important thing is that everyone is inside the river." This is the unity of the Church. No one outside, everyone inside. Then, with the peculiarities: this does not divide, it is not ideology, it is lawful. But why does the Church have this breadth of river? It's because the Lord wants it that way.

The Lord, in the Gospel, tells us: "I have other sheep that do not belong to this fold. These also must I lead, and they will hear my voice and there will be one flock, one shepherd" (John 10:16). The Lord says, "I have sheep everywhere, and I am everyone's shepherd." This "everyone" in Jesus is very important. Let us think of the parable of the wedding feast (cf. Mt 22: 1-10), when the guests did not want to go there: one because he had bought a field, one had married; everyone gave their reason not to go. And the master became angry and said, "Go to the crossroads and bring everyone to the feast" (v. 9). All of them. Big and small, rich and poor, good and bad. Everyone. This "everyone" is a bit of the vision of the Lord who came for everyone and died for everyone. "But did he also die for that wretched person who made my life impossible?" He died for him, too. "And for that robber?": he died for him. For everyone. And also for people who do not believe in him or are of other religions: he died for everyone. That doesn't mean you have to proselytize: no. But he died for everyone, he justified everyone.

Here in Rome there is a lady, a good woman, a teacher, Professor Mara, who when there were difficulties with various things, among different parties, said: "But Christ is dead for everyone: let's just go ahead with it!". That constructive ability. We have only one Redeemer, one unity: Christ died for everyone. Instead the temptation ... Paul also suffered: "I am from Paul, I am from Apollo, I am of this, I am of the other ...". And let us think of us, fifty years ago, after the Council: the divisions that the Church suffered. "I am on this side, I think so, you do ...". Yes, it is permissible to think so, but in the unity of the Church, under Jesus the Shepherd.

Two things. The reproach of the faithful to Peter because he had entered the house of the pagans and Jesus who says: "I am the shepherd of all". I'm everyone's shepherd. And who says: "I have other sheep that do not belong to this fold. These also must I lead, and they will hear my voice and there will be one flock" (cf. John 10:16). It is prayer for the unity of all men, because all men and women all have one Shepherd: Jesus.

May the Lord frees us from that psychology of division, from dividing, and help us to see this of Jesus, this great thing of Jesus, that in him we are all brothers and sisters and he is the Shepherd of everyone. That word, today: "Everyone, everyone!", to accompany us throughout the day.