Exodus

  

 Chapter 3

1-15

 
Pope Francis   08.06.19  St Peter's Square, Rome      Vigil Mass of Pentecost, Year C     Genesis  11: 1-9,    Exodus 3: 1-15,    Joel 3: 1-5

Pope Francis 08.06.19

Once again tonight, the eve of the last day of Easter, the feast of Pentecost, Jesus is among us and proclaiming out loud, "if anyone thirsts, come to me and drink. As Scripture says: "rivers of living water will flow from him who believes in me "(Jn 7: -38 ).

He is the river of living water of the Holy Spirit that flows from Jesus's heart; from His side pierced by the spear (cf. Jn 19.36), which cleanses and makes the Church fruitful, the mystical spouse represented by Mary, the new Eve, at the foot of the cross.

The
Holy Spirit pours forth from the heart of mercy of the risen Jesus, and fills our hearts with a good measure, pressed down, filled and to overflowing with mercy "(cf. Lk 6.38) and transforms us into the Church - with a womb filled with mercy, that is into a mother with an open heart for everyone! I wish the people who live in Rome would recognize the Church, recognize us because of this being more merciful – not because they have more things – for this being more filled with humanity and tenderness, of which there is much need! That they would feel at home, in the maternal home where there is always welcome and where they can always return. That they would feel always welcome, listened to, understood, helped to take a step forward in the direction of the Kingdom of God ... As a mother knows how, even when the children have grown up.

This thought about the maternity of the church reminds me that 75 years ago, on 11 June 1944, Pope Pius XII carried out a special act of thanksgiving and supplication of the Virgin, for the protection of the city of Rome. He did this in the church of St Ignatius, where the venerated image of the divine Madonna had been brought. Divine love is the Holy Spirit that springs from the heart of Christ. It is He that is the spiritual rock that accompanied the people of God in the desert, so that they might draw water from it to quench their thirst along their journey (cf. 1 Cor 10.4). In the burning bush that is not consumed, an image of Mary, Virgin and mother, is the risen Christ who speaks to us, gives us the fire of the Holy Spirit, inviting us to descend in the midst of the people to hear their cry, inviting us to open the paths of freedom that lead to the land promised by God.

We know: there is even today, as in every age, people who seek to build a city and a tower that reaches to heaven "(cf. Gen 11.4). These are human projects, even our projects, done at the service of an ' I ' always greater, toward a heaven where there is no longer room for God. God lets us do that for a while, so that we might experience to what point of evil and sadness we are capable of arriving without him. But the spirit of Christ, the Lord of history, can't wait to knock it all down, to make us start over! We are always a bit narrow both in sight and heart; left to ourselves we end up losing the horizon; We arrive and convince ourselves as having understood everything, we have taken into account all the variables, of having foreseen what will happen and how it will happen... these are all of our own constructions that give us the illusion of touching heaven. Instead the spirit explodes into the world from on high, from the womb of God, where the son was created, and makes all things new.

What are we celebrating today, all together, in our city of Rome? We are celebrating the primacy of the spirit that makes us fall silent before the unpredictability of God's plan, and then fills us with joy: so it was this that God bore in his womb for us!: this journey as Church, this passage, this Exodus, this arrival in the promised land, at the city of Jerusalem of the doors that are always open for everyone, where the various languages spoken by man are composed in the harmony of the spirit, because the spirit is harmony.

And if we have in mind the pains of giving birth, we understand that our cry, that of the people who live in this city and the cry of creation as a whole is none other than the cry of the Spirit: it is the birth of a new world. God is the father and the mother, God is the midwife, God is the cry, God is the Son generated in the world and we, the Church, we are at the service of this birth. We are not at the service of ourselves, we are not at the service of our ambitions and all these dreams of power, no: we are at the service of God, at the marvels of God.

If the pride and presumed moral superiority do not dull our hearing, we realize that behind the cry of so many people there is none other than the authentic cry of the Holy Spirit. It is the Spirit who pushes us once again not to be content, to seek to put ourselves back on the road; It is the Spirit who will save us from every diocesan re-organisation (address to the Diocesan Convention, 9 may 2019). This is a danger, this desire to confuse the newness of the Spirit with a method of re-organising everything down. No, that is not the Spirit of God. The Spirit of God upsets everything and makes us start not all over again, but as a new beginning.

Let us then allow the Spirit to take us by the hand and bring us to the heart of the city to hear its cry, the groan. God says to Moses that this hidden cry of the people has reached even up to him: He has heard, He has seen their oppression and sufferings ... And He has decided to take action by sending Moses to arose and nourish the dream of freedom in the Israelites and to reveal to them that this dream is His will: to make of Israel a free people, His people, bound to him by a Covenant of love, called to witness the faithfulness of the Lord before all the people.

But for Moses to be able to fulfil his mission, God instead wants him to descend with him in the midst of the Israelites. Moses heart must become God's, attentive and sensitive to the suffering and dreams of men and women, to those who cry in secret when they raise their hands towards heaven, because they have nothing else to hold onto on Earth. It is the groaning of the Spirit, and Moses must listen not with his ears but with his heart. Today we can ask ourselves, Christians, to learn how to listen with our heart. The one who teaches how to listen this way is the Spirit. He is the one who teaches us to listen with the heart. To open it.

And to listen to the cry of the city of Rome, we too need the Lord to take us by the hand and make us go down, descend from our locations, among the brothers and sisters who live in our city, to hear their need for Salvation, the cry that goes up to Him, that we usually do not hear. It is not about explaining ideas, ideologies. I love it when I see a church who wants to update itself and then finds only functional ways to improve. These ways don't come from the Spirit of God. This church does not know how to descend, and if it does not know how to descend it is not the Holy Spirit that is commanding. It is about opening eyes and ears, but above all the heart, listening with your heart. Then we will truly be on the way. Then we will feel the fire of Pentecost within ourselves which pushes us to cry out to the men and women of this city that their slavery is over and that it is Christ who is the way that leads to the city of heaven. And this needs faith, brothers and sisters. Let us ask today the gift of faith in order to take that path.
  

 Chapter 14

13

Pope Francis    15.02.19   Holy Mass Fraterna Domus Centre, Sacrofano         Meeting about reception structures for Migrants and Refugees " Free from Fear"  

Pope Francis 15.02.19 Fraterna Domus of Sacrofano

The Israelites at the Red Sea, in the Book of Exodus, illustrate how we are called to look beyond the adversities of the moment, to overcome fear and to place full trust in the saving and mysterious action of the Lord.

In the Gospel of St Matthew the disciples cried out in fear at the sight of Jesus walking on the waters, and His response to them: "Courage, it is I, do not be afraid”. "Free from fear" is the theme chosen for this meeting, it is through these biblical episodes that the Lord speaks to us today and asks us to let Him free us from our fears.

Faced with the wickedness and ugliness of our time we too are tempted to abandon our dream of freedom. We are tempted to shut ourselves off within ourselves in our fragile human security…in our reassuring routine.

This retreat into oneself, is a sign of defeat, one that increases our fear of others, foreigners, outcasts and strangers. This is particularly evident today with the arrival of migrants and refugees who knock on our door in search of protection, security and a better future.

Fear is legitimate but it can lead us to give up encountering others and to raise barriers to defend ourselves. Instead, we are called to overcome our fear, knowing the Lord does not abandon His people. The encounter with the other is also an encounter with Christ…even if our eyes have difficulty recognizing Him. He is the one with ragged clothes, dirty feet, agonized faces, sore bodies, unable to speak our language.

We should begin to thank those who give us the opportunity of this meeting, that is, the ‘others’ who knock at our door, and offer us the possibility of overcoming our fears, meeting, welcoming and assisting Jesus.

And those who have had the strength to let themselves be freed from fear need to help others do the same, so they too can prepare themselves for their own encounter with Christ.

  

 Chapter 17

8-13

 
Pope Francis    20.10.13  Angelus , St Peter's Square    29th Sunday of Ordinary Time  Year C      Exodus 17: 8-13,       Luke 18: 1-8

Dear Brothers and Sisters,

In today’s Gospel Jesus tells a parable on the need to
pray always, never wearying. The main character is a widow whose insistent pleading with a dishonest judge succeeds in obtaining justice from him. Jesus concludes: if the widow succeeded in convincing that judge, do you think that God will not listen to us if we pray to him with insistence? Jesus' words are very strong: “And will not God vindicate his elect, who cry to him day and night?” (Lk 18:7).

“Crying day and night” to God! This image of prayer is striking, but let us ask ourselves: Why does God want this? Doesn’t he already know what we need? What does it mean to “insist” with God?


This is a good question that makes us examine an important aspect of the faith: God invites us to pray insistently not because he is unaware of our needs or because he is not listening to us. On the contrary, he is always listening and he knows everything about us lovingly. On our daily journey, especially in times of difficulty, in the battle against the evil that is outside and within us, the Lord is not far away, he is by our side. We battle with him beside us, and our weapon is prayer which makes us feel his presence beside us, his mercy and also his help. But the battle against evil is a long and hard one; it requires patience and endurance, like Moses who had to keep his arms outstretched for the people to prevail (cf Ex 17:8-13). This is how it is: there is a battle to be waged each day, but God is our ally, faith in him is our strength and prayer is the expression of this faith. Therefore Jesus assures us of the victory, but at the end he asks: “when the Son of man comes, will he find faith on earth?” (Lk 18:8). If faith is snuffed out, prayer is snuffed out, and we walk in the dark. We become lost on the path of life.

Therefore, let us learn from the widow of the Gospel to pray always without growing weary. This widow was very good! She knew how to battle for her children! I think of the many women who fight for their families, who pray and never grow weary. Today let us all remember these women who by their attitude provide us with a true witness of faith and courage, and a model of prayer. Our thoughts go out to them!

Pray always, but not in order to convince the Lord by dint of words! He knows our needs better than we do! Indeed persevering prayer is the expression of faith in a God who calls us to fight with him every day and at every moment in order to conquer evil with good.


Pope Francis  16.10.16  Canonization of the Blesseds, St Peter's Square  29th Sunday of Ordinary Time  Year C  Exodus 17: 8-13,    2 Timothy 3: 14 -  4: 2,    Luke 18: 1-8

Pope Francis  16.10.16  Prayer
At the start of today’s celebration, we addressed this prayer to the Lord: “Create in us a generous and steadfast heart, so that we may always serve you with fidelity and purity of spirit” (Collect).

By our own efforts, we cannot give ourselves such a heart. Only God can do this, and so in the prayer we ask him to give it to us as his “creation”. In this way, we come to the theme of
prayer, which is central to this Sunday’s scriptural readings and challenges all of us who are gathered here for the canonization of new Saints. The Saints attained the goal. Thanks to prayer, they had a generous and steadfast heart. They prayed mightily; they fought and they were victorious.

So pray! Like Moses, who was above all a man of God, a man of prayer. We see him today in the battle against Amalek, standing atop the hill with his arms raised. From time to time, however, his arms would grow weary and fall, and then the tide would turn against the people. So Aaron and Hur made Moses sit on a stone and they held up his arms, until the final victory was won.

This is the kind of spiritual life the Church asks of us: not to win by war, but to win with peace!

There is an important message in this story of Moses: commitment to prayer demands that we support one another. Weariness is inevitable. Sometimes we simply cannot go on, yet, with the support of our brothers and sisters, our prayer can persevere until the Lord completes his work.

Saint Paul writes to Timothy, his disciple and co-worker, and urges him to hold fast to what he has learned and believed (cf. 2 Tim 3:14). But Timothy could not do this by his own efforts: the “battle” of perseverance cannot be won without prayer. Not sporadic or hesitant prayer, but prayer offered as Jesus tells us in the Gospel: “Pray always, without ever losing heart” (Lk 18:1). This is the Christian way of life: remaining steadfast in prayer, in order to remain steadfast in faith and testimony. Here once again we may hear a voice within us, saying: “But Lord, how can we not grow weary? We are human… even Moses grew weary...!” True, each of us grows weary. Yet we are not alone; we are part of a Body! We are members of the Body of Christ, the Church, whose arms are raised day and night to heaven, thanks to the presence of the Risen Christ and his Holy Spirit. Only in the Church, and thanks to the Church’s prayer, are we able to remain steadfast in faith and witness.

We have heard the promise Jesus makes in the Gospel: “God will grant justice to his chosen ones, who cry to him day and night” (cf. Lk 18:7). This is the mystery of prayer: to keep crying out, not to lose heart, and if we should grow tired, asking help to keep our hands raised. This is the prayer that Jesus has revealed to us and given us in the Holy Spirit. To pray is not to take refuge in an ideal world, nor to escape into a false, selfish sense of calm. On the contrary, to pray is to struggle, but also to let the Holy Spirit pray within us. For the Holy Spirit teaches us to pray. He guides us in prayer and he enables us to pray as sons and daughters.

The saints are men and women who enter fully into the mystery of prayer. Men and women who struggle with prayer, letting the Holy Spirit pray and struggle in them. They struggle to the very end, with all their strength, and they triumph, but not by their own efforts: the Lord triumphs in them and with them. The seven witnesses who were canonized today also fought the good fight of faith and love by their prayers. That is why they remained firm in faith, with a generous and steadfast heart. Through their example and their intercession, may God also enable us to be men and women of prayer. May we cry out day and night to God, without losing heart. May we let the Holy Spirit pray in us, and may we support one another in prayer, in order to keep our arms raised, until Divine Mercy wins the victory.


  

 Chapter 20

3-5

 
https://sites.google.com/site/francishomilies/drugs/01.08.18.jpg

Dear Brothers and Sisters Good morning!

We have heard the first commandment of the Decalogue: “You shall have no other Gods before me” (Ex 20:3). It is good to pause on the theme of idolatry which is significant and timely.

The commandment bans us from setting up idols[1] or images[2] of any kind of reality[3]. Indeed, everything can be used as an idol. We are speaking about a human tendency that involves both believers and atheists. For example, we Christians can ask ourselves: who is truly my God? Is it the One and Triune Love or is it my image, my personal success, perhaps even within the Church? “Idolatry not only refers to false pagan worship. It remains a constant temptation to faith. Idolatry consists in divinizing what is not God” (Catechism of the Catholic Church, n. 2113).

What is a “god” on the existential plane? It is what is at the centre of one’s life and on whom one’s actions and thoughts depend.[4] One can grow up in a family that is Christian in name but that is actually centred on reference points that are foreign to the Gospel.[5] Human beings cannot live without being centred on something. And so the world offers the ‘supermarket’ of idols, which can be objects, images, ideas and roles. For example, even prayer. We must pray to God, our Father. I remember one day I had gone to a parish in the Diocese of Buenos Aires to celebrate Mass and after that, I had to celebrate Confirmation in another parish that was a kilometre away. I went on foot and I walked across a beautiful park. But in that park, there were over 50 tables with two chairs each, and people were seated facing each other. What were they doing? Tarot cards. They went there “to pray” to their idol. Instead of praying to God who is the Providence of the future, they went there to have their fortunes told, to see the future. This is one form of the idolatry of our times. I ask you: how many of you have gone to have your cards read to see the future? How many of you, for example, have gone to have your hands read to see the future instead of praying to the Lord? This is the difference: the Lord is alive. The others are idols, forms of idolatry that are unnecessary.

How does idolatry develop? The commandment describes the various phases: “You shall not make for yourself a graven image or any likeness ... you shall not bow down to them or serve them” (Ex 20:4-5).

The word ‘idol’ in Greek is derived from the verb ‘to see’.[6] An idol is a ‘vision’ which has the tendency to become a fixation, an obsession. The idol in reality is a projection of self onto objects or projects. Advertising, for example, uses this dynamic: I cannot see the object itself but I can perceive that car, that smartphone, that role — or other things — as a means of fulfilling myself and responding to my basic needs. And I seek it out, I speak of it, I think of it: the idea of owning that object or fulfilling that project, reaching that position, seems a marvelous path to happiness, a tower with which to reach the heavens (cf. Gen 11:1-19), and then everything serves that goal.

We then enter the second phase: “You shall not bow down to them”. Idols need worship, certain rituals: one bows down and sacrifices everything to them. In ancient times, there were human sacrifices to idols, but today too: children are sacrificed for a career, or neglected or, quite simply, not conceived. Beauty demands human sacrifices. How many hours are spent in front of the mirror! How much do some people, some women, spend on makeup? This too is idolatry. It is not bad to wear makeup but in a normal way, not to become a goddess. Beauty demands human sacrifices. Fame demands the immolation of self, of one’s innocence and authenticity. Idols demand blood. Money robs one of life, and pleasure leads to loneliness. Economic structures sacrifice human life for greater profit. Let us think of unemployed people. Why? Because at times the businessmen of that company, of that firm have decided to lay off those people in order to earn more money. The idol of money. We live in hypocrisy, doing and saying what others expect because the god of one’s self affirmation imposes it. And lives are ruined, families are destroyed and young people are left prey to destructive models in order to increase profit. Drugs too are idols. How many young people ruin their health, even their lives, by worshipping the idol of drugs?

And here we come to the third and most tragic phase: and you shall not serve them, he says. Idols enslave. They promise happiness but do not deliver it and we find ourselves living for that thing or that vision, drawn into a self-destructive vortex, waiting for a result that never comes.

Dear brothers and sisters, idols promise life but in reality they take it away. The true God does not demand life but gives it, as a gift. The true God does not offer a projection of our success but teaches us how to love. The true God does not demand children but gives his Son for us. Idols project future hypotheses and make us despise the present. The true God teaches how to live in everyday reality, in a practical way, not with illusions about the future: today and tomorrow and the day after tomorrow, walking towards the future; the concreteness of the true God against the fluidity of idols. Today, I invite you to think: how many idols do I have and which one is my favourite? Because recognizing one’s own forms of idolatry is the beginning of grace and puts one on the path of love. Indeed love is incompatible with idolatry. If something becomes absolute and supreme, then it is more important than a spouse, than a child or a friendship. Being attached to an object or an idea makes one blind to love. And so, in order to pursue idols, one idol, one can even renounce a father, a mother, children, a wife, a husband, a family ... the dearest things of all. Being attached to an object or an idea makes us blind to love. Take this to heart: idols rob us of love, idols make us blind to love and, in order to truly love, we must be free from all idols.

What is my idol? Remove it and throw it out of the window!

  

 Chapter 20

1-17

Pope Francis         07.03.21  Holy Mass, “Franso Hariri” Stadium in Erbil        3rd Sunday of Lent Year B    Exodus 20: 1-17,      1 Corinthians 1: 22-25,     John 2: 13-25


Pope Francis Holy Mass Erbil 07.03.21


Saint Paul has told us that “Christ is the power and wisdom of God” (1 Cor 1:22-25). Jesus revealed that power and wisdom above all by offering forgiveness and showing mercy. He chose to do so not by displays of strength or by speaking to us from on high, in lengthy and learned discourses. He did so by giving his life on the cross. He revealed his wisdom and power by showing us, to the very end, the faithfulness of the Father’s love; the faithfulness of the God of the covenant, who brought his people forth from slavery and led them on a journey of freedom (cf. Ex 20:1-2).

How easy it is to fall into the trap of thinking that we have to show others that we are powerful or wise, into the trap of fashioning false images of God that can give us security (cf. Ex 20:4-5). Yet the truth is that all of us need the power and wisdom of God revealed by Jesus on the cross. On Calvary, he offered to the Father the wounds by which alone we are healed (cf. 1 Pet 2:24). Here in Iraq, how many of your brothers and sisters, friends and fellow citizens bear the wounds of war and violence, wounds both visible and invisible! The temptation is to react to these and other painful experiences with human power, human wisdom. Instead, Jesus shows us the way of God, the path that he took, the path on which he calls us to follow him.

In the Gospel reading we have just heard (Jn 2:13-25), we see how Jesus drove out from the Temple in Jerusalem the moneychangers and all the buyers and sellers. Why did Jesus do something this forceful and provocative? He did it because the Father sent him to cleanse the temple: not only the Temple of stone, but above all the temple of our heart. Jesus could not tolerate his Father’s house becoming a marketplace (cf. Jn 2:16); neither does he want our hearts to be places of turmoil, disorder and confusion. Our heart must be cleansed, put in order and purified. Of what? Of the falsehoods that stain it, from hypocritical duplicity. All of us have these. They are diseases that harm the heart, soil our lives and make them insincere. We need to be cleansed of the deceptive securities that would barter our faith in God with passing things, with temporary advantages. We need the baneful temptations of power and money to be swept from our hearts and from the Church. To cleanse our hearts, we need to dirty our hands, to feel accountable and not to simply look on as our brothers and sisters are suffering. How do we purify our hearts? By our own efforts, we cannot; we need Jesus. He has the power to conquer our evils, to heal our diseases, to rebuild the temple of our heart.

To show this, and as a sign of his authority, Jesus goes on to say: “Destroy this temple, and in three days I will raise it up” (v. 19). Jesus Christ, he alone, can cleanse us of the works of evil. Jesus, who died and rose! Jesus, the Lord! Dear brothers and sisters, God does not let us die in our sins. Even when we turn our backs on him, he never leaves us to our own devices. He seeks us out, runs after us, to call us to repentance and to cleanse us of our sins. “As I live, says the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live” (Ezek 33:11). The Lord wants us to be saved and to become living temples of his love, in fraternity, in service, in mercy.

Jesus not only cleanses us of our sins, but gives us a share in his own power and wisdom. He liberates us from the narrow and divisive notions of family, faith and community that divide, oppose and exclude, so that we can build a Church and a society open to everyone and concerned for our brothers and sisters in greatest need. At the same time, he strengthens us to resist the temptation to seek revenge, which only plunges us into a spiral of endless retaliation. In the power of the Holy Spirit, he sends us forth, not as proselytizers, but as missionary disciples, men and women called to testify to the life-changing power of the Gospel. The risen Lord makes us instruments of God’s mercy and peace, patient and courageous artisans of a new social order. In this way, by the power of Christ and the Holy Spirit, the prophetic words of the Apostle Paul to the Corinthians are fulfilled: “God’s foolishness is wiser than human wisdom, and God’s wisdom is stronger than human strength” (1 Cor 1:25). Christian communities made up of simple and lowly people become a sign of the coming of his kingdom, a kingdom of love, justice and peace.

“Destroy this temple, and in three days I will raise it up” (Jn 2:19). Jesus was speaking about the temple of his body, and about the Church as well. The Lord promises us that, by the power of the resurrection, he can raise us, and our communities, from the ruins left by injustice, division and hatred. That is the promise we celebrate in this Eucharist. With the eyes of faith, we recognize the presence of the crucified and risen Lord in our midst. And we learn to embrace his liberating wisdom, to rest in his wounds, and to find healing and strength to serve the coming of his kingdom in our world. By his wounds, we have been healed (cf. 1 Pet 2:24). In those wounds, dear brothers and sisters, we find the balm of his merciful love. For he, like the Good Samaritan of humanity, wants to anoint every hurt, to heal every painful memory and to inspire a future of peace and fraternity in this land.

The Church in Iraq, by God’s grace, is already doing much to proclaim this wonderful wisdom of the cross by spreading Christ’s mercy and forgiveness, particularly towards those in greatest need. Even amid great poverty and difficulty, many of you have generously offered concrete help and solidarity to the poor and suffering. That is one of the reasons that led me to come as a pilgrim in your midst, to thank you and to confirm you in your faith and witness. Today, I can see at first hand that the Church in Iraq is alive, that Christ is alive and at work in this, his holy and faithful people.

Dear brothers and sisters, I commend you, your families and your communities, to the maternal protection of the Virgin Mary, who was united to her Son in his passion and death, and who shared in the joy of his resurrection. May she intercede for us and lead us to Christ, the power and wisdom of God.

  

 Chapter 22

20-26


Pope Francis        26.10.14 Angelus, St Peter's Square       30th Sunday in Ordinary Time Year A        Exodus 22: 20-26,          Matthew 22: 34-40



Dear Brothers and Sisters, Good morning,

Today’s Gospel Reading reminds us that the whole of Divine Law can be summed up in our love for God and neighbour. Matthew the Evangelist recounts that several Pharisees colluded to put Jesus to the test (cf. 22: 34-35). One of them, a doctor of the law, asked him this question: “Teacher, which is the greatest commandment in the law?” (v. 36). Jesus, quoting the Book of Deuteronomy, answered: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment” (vv. 37-38). And he could have stopped there. Yet, Jesus adds something that was not asked by the doctor of the law. He says, in fact: “And a second is like it, You shall love your neighbour as yourself” (v. 39). And in this case too, Jesus does not invent the second commandment, but takes it from the Book of Leviticus. The novelty is in his placing these two commandments together — love for God and love for neighbour — revealing that they are in fact inseparable and complementary, two sides of the same coin. You cannot love God without loving your neighbour and you cannot love your neighbour without loving God. Pope Benedict gave us a beautiful commentary on this topic in his first Encyclical Deus Caritas Est (nn. 16-18).

In effect, the visible sign a Christian can show in order to witness to his love for God to the world and to others, to his family, is the love he bears for his brothers. The Commandment to love God and neighbour is the first, not because it is at the top of the list of Commandments. Jesus does not place it at the pinnacle but at the centre, because it is from the heart that everything must go out and to which everything must return and refer.

In the Old Testament, the requirement to be holy, in the image of God who is holy, included the duty to care for the most vulnerable people, such as the stranger, the orphan and the widow (cf. Ex 22:20-26). Jesus brings this Covenant law to fulfilment; He who unites in himself, in his flesh, divinity and humanity, a single mystery of love.

Now, in the light of this Word of Jesus, love is the measure of faith, and faith is the soul of love. We can no longer separate a religious life, a pious life, from service to brothers and sisters, to the real brothers and sisters that we encounter. We can no longer divide prayer, the encounter with God in the Sacraments, from listening to the other, closeness to his life, especially to his wounds. Remember this: love is the measure of faith. How much do you love? Each one answer silently. How is your faith? My faith is as I love. And faith is the soul of love.

In the middle of the dense forest of rules and regulations — to the legalisms of past and present — Jesus makes an opening through which one can catch a glimpse of two faces: the face of the Father and the face of the brother. He does not give us two formulas or two precepts: there are no precepts nor formulas. He gives us two faces, actually only one real face, that of God reflected in many faces, because in the face of each brother, especially of the smallest, the most fragile, the defenceless and needy, there is God’s own image. And we must ask ourselves: when we meet one of these brothers, are we able to recognize the face of God in him? Are we able to do this?

In this way, Jesus offers to all the fundamental criteria on which to base one’s life. But, above all, He gave us the Holy Spirit, who allows us to love God and neighbour as He does, with a free and generous heart. With the intercession of Mary, our Mother, let us open ourselves to welcome this gift of love, to walk forever with this two-fold law, which really has only one facet: the law of love.




Pope Francis       29.10.17 Angelus, St Peter's Square         30th Sunday in Ordinary Time Year A          Exodus 22: 20-26,            Matthew 22: 34-40


Dear Brothers and Sisters, Good morning!


This Sunday, the Liturgy presents us with a brief, but very important Gospel passage (Mt 22:34-40). Matthew the Evangelist recounts that the Pharisees assemble in order to put Jesus to the test. One of them, a doctor of the Law, asks him this question: “Teacher, which one is the great commandment in the law?” (v. 36). It is an insidious question, because more than 600 precepts are mentioned in the Law of Moses. How should the great commandment be distinguished among these? But Jesus responds without hesitation: “You shall love the Lord your God with all your heart and with all your soul and with all your mind”. And he adds: “You shall love your neighbour as yourself” (vv. 37, 39).

This response of Jesus is not to be taken for granted, because, among the numerous precepts of the Hebrew Law, the most important were the 10 Commandments, communicated directly by God to Moses, as the conditions of the Covenant with the people. But Jesus wants to make it understood that without love for God and for our neighbour there is no true fidelity to this Covenant with the Lord. You may do many good things, fulfil many precepts, many good things, but if you do not have love, this serves no purpose.

It is confirmed by another text in the Book of Exodus, the so-called “Covenant Code”, where it is said that one cannot adhere to the Covenant with the Lord and mistreat those who enjoy his protection. And who are those who enjoy his protection? The Bible says: the widow, the orphan and the stranger, the migrant, that is, the most lonely and defenceless people (cf. Ex 22:20-21). In responding to those Pharisees who question him, Jesus also tries to help them put their religiosity in order, to distinguish what truly matters from what is less important. Jesus says: “On these two commandments depend all the law and the prophets” (Mt. 22:40). They are the most important, and the others depend on these two. And Jesus lived his life precisely in this way: preaching and practising what truly matters and is essential, namely, love. Love gives impulse and fruitfulness to life and to the journey of life: without love, both life and faith remain sterile.

What Jesus proposes in this Gospel passage is a wonderful ideal, which corresponds to our heart’s most authentic desire. Indeed, we were created to love and to be loved. God, who is Love, created us to make us participants in his life, to be loved by him and to love him, and with him, to love all other people. This is God’s “dream” for mankind. And to accomplish it we need his grace; we need to receive within us the capacity to love which comes from God himself. Jesus offers himself to us in the Eucharist for this very reason. In it we receive Jesus in the utmost expression of his love, when he offered himself to the Father for our salvation.

May the Blessed Virgin help us to welcome into our life the “great commandment” of love of God and neighbour. Indeed, if we have experienced it ever since we were children, we will never cease converting ourselves to it and putting it into practice in the various situations in which we find ourselves.



  
 

 Chapter 23

20

 

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Behold, I send an angel before you, to guard you on the way and to bring you to the place which I have prepared. They are the “special helpers” that the Lord promises to His people and to us who travel along the path of life. Life is a journey, along which we must be helped by “companions,” by “protectors,” by “compasses” that guard us against dangers, and from the snares we might encounter along the way.

There is the danger of not going on the journey. And how many people settle down, and don’t set out on the journey, and their whole life is stalled, without moving, without doing anything… It is a danger. Like that man in the Gospel who was afraid to invest the talent. He buried it, and [said] “I am at peace, I am calm. I can’t make a mistake. So I won’t take a risk.” And so many people don’t know how to make the journey, or are afraid of taking risks, and they are stalled. But we know that the rule is that those who are stalled in life end up corrupted. Like water: when the water is stopped up in a place, the mosquitos come, they lay their eggs, and everything is corrupted. Everything. The angels help us, they push us to continue on the journey.

But there are two other dangers we face in our lives. There is the “danger of going astray,” which can be corrected easily only at the beginning; and the danger of leaving the road to lose ourselves in a maze, going “from one part to another,” like a “labyrinth” that traps us, so that we can never escape. The angel, is there “to help us not to mistake the road, and to continue to journey along it” – but our prayer, our request for help, is needed.

And the Lord says, “Have respect for their presence.” The angel is authoritative; he has authority to guide us. Listen to him. “Hearken to his voice, and do not rebel against him.” Listen to the inspirations, which are always from the Holy Spirit – but the angel inspires them. But I want to ask you a question: Do you speak with your angel? Do you know the name of your angel? Do you listen to your angel? Do you allow yourself to be led by hand along the path, or do you need to be pushed to move?

But the presence and the role of the angels in our life is even more important, because they not only help us to journey well, but also show us our destination. In the day’s Gospel, taken from St Matthew, the Lord says “Do not despise one of these little ones,” because “their angels in heaven always look upon the face of my heavenly Father.” In the mystery of the guardianship of the angels there is also the idea of “the contemplation of God the Father,” which we can only understand if we are given that grace from the Lord.

Our angel is not only with us; he also sees God the Father. He is in relationship with Him. He is the daily bridge, from the moment we arise to the moment we go to bed. He accompanies us and is a link between us and God the Father. The angel is the daily gateway to transcendence, to the encounter with the Father: that is, the angel helps me to go forward because he looks upon the Father, and he knows the way. Let us not forget these companions along the journey.
  
 

 Chapter 32

1-14


 Pope Francis            08.08.18 General Audience Pope VI Audience Hall Catechesis on the Commandments                    Exodus 32: 1-8

Dear Brothers and Sisters, Good morning!

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Today let us continue to meditate on the Decalogue, and to look more closely at the theme of idolatry; we spoke about it last week. Now let us take up the theme again because it is very important to know about it. And, let us take our cue from the idol par excellence, the golden calf, which the Book of Exodus (32:1-8) describes — we have just heard a passage from it. This episode has a precise context: the desert where the people await Moses who has gone up the mountain to receive God’s instructions.

What is the desert? It is a place where uncertainty and insecurity reign — there is nothing in the desert — where there is no water, no food and no shelter. The desert is an image of human life, whose condition is uncertain and has no inviolable guarantees. This insecurity creates a primal anxiety in mankind which Jesus mentions in the Gospel: “What shall we eat? What shall we drink? What shall we wear?” (Mt 6:31). These are primal anxieties. And the desert causes these anxieties.

And something occurs in that desert which triggers idolatry. “Moses delayed to come down from the mountain” (Ex 32:1). He remained there for 40 days and the people grew impatient. The reference point was missing: Moses, the leader, the one in charge, the reassuring guide; and this became unbearable. Thus, the people called for a visible god — this is the snare into which the people fell — in order to identify and orient themselves. And they said to Aaron: “make us gods, who shall go before us” (v. 1); make us a leader, make us a chief. In order to escape uncertainty — the uncertainty is the desert — human nature seeks a do-it-yourself religion. If God does not show himself, then we custom-make one for ourselves. “Before an idol, there is no risk that we will be called to abandon our security, for idols ‘have mouths, but they cannot speak’ (Ps 115:5). Idols exist, we begin to see, as a pretext for setting ourselves at the centre of reality and worshiping the work of our own hands” (Lumen Fidei, 13).

Aaron is unable to refuse the people’s request, and he makes a golden calf. The calf had a double meaning in the ancient Near East: on the one hand it represented fertility and abundance, and on the other, energy and strength. But first and foremost, it was golden, thus, a symbol of wealth, success, power and money. These are the great idols: success, power and money. They are timeless temptations! This is what the golden calf is: the symbol of all desires that give the illusion of freedom but instead enslave, because an idol always enslaves; it has charm and you succumb; the charm of the serpent who looks at the little bird and the bird is unable to move, and the serpent gets him. Aaron was unable to refuse.

But above all, everything stems from the inability to confide in God, to place our insecurities in him, to allow him to give true depth to the desires of our hearts. This also allows us to sustain weakness, uncertainty and precariousness. Referring to God makes us strong in weakness, in uncertainty and also in precariousness. Without God’s primacy one can easily fall into idolatry and settle for poor reassurances. But this is a temptation which we always read about in the Bible. And consider this carefully: it did not cost God much effort to free the people from Egypt: he did so with signs of power, of love. But God’s great work was to remove Egypt from the hearts of the people, that is, to remove idolatry from the people’s hearts. And again, God continues to work to remove it from our hearts. This is God’s great work: to remove “that Egypt” which we carry within us, which is the attraction of idolatry.

When we welcome the God of Jesus Christ who was rich and became poor for us (cf. 2 Cor 8:9), then we discover that recognizing one’s weaknesses is not a disgrace of human life, but the condition necessary to open up to the One who is truly strong. Thus, God’s salvation enters through the door of weakness (cf. 2 Cor 12:10). It is due to man’s own inadequacies that he opens up to the paternity of God. Mankind’s freedom comes from allowing the true God to be the only Lord, and this allows one to accept one’s fragility and reject the idols in one’s heart.

We Christians turn our gaze to Christ crucified (cf. Jn 19:37) who was weak, insulted and stripped of all his possessions. But the face of the true God is revealed in him, the true glory of love and not that of glittering deceit. Isaiah says: “he was wounded by our transgressions” (Is 53:5). We were healed by the very weakness of a man who was God, by his wounds. And through our weaknesses, we can open up to God’s salvation. Our healing comes from the One who became poor, who welcomed failure, who undertook to bear our insecurity until the end, in order to fill it with love and strength. He comes to reveal God’s paternity to us. In Christ our fragility is no longer a curse but a place of encounter with the Father and the wellspring of a new strength from above.



Pope Francis   26.03.20  Holy Mass Santa Marta (Domus Sanctae Marthae)        Exodus 32: 7-14,     Psalm 106: 19-20,21-22,23

Pope Francis talks about Idolatry 26.03.20

In the first Reading there is the scene of the mutiny of the people. Moses went to the Mountain to receive the Law: God gave it to him, in stone, written by his hand. But the people got bored and stood around Aaron and said, "But, this Moses, it's been a little while and we don't where he is, where he went, and we are without a leader. Make us a god to help us move forward." And Aaron, who later will be a priest of God but there he was a priest of stupidity, of idols, said: "But yes, give me all the gold and silver that you have", and they give everything and they made that golden calf.

In the Psalm we heard the lament of God: "They made a calf at Horeb, and worshiped an image of metal, exchanging the God who was their glory for the image of a bull that eats grass." And here, in this moment, when the Reading begins: "The Lord said to Moses: "Go down, come down, because your people who you have brought out the land of Egypt have apostatised. They have been quick to move away from the path that I had marked out for them. They have made themselves a calf of molten metal and have worshiped it, offered it sacrifices and cried out, 'Here is your god, Israel, the one who brought you out of the land of Egypt.'" A true apostasy! From the living God to idolatry. They didn't have patience to wait for Moses to come back: they wanted something, they wanted something, liturgical spectacle, something ...

I would like to add a few things on this. First of all, that idolatrous nostalgia in the people: in this case, they thought of the idols of Egypt, but had the longing to return to idols, to return to the worst, they didn't know how to wait for the living God. This nostalgia is an illness which is even ours. We begin on the path of liberation with the enthusiasm, but then the complaints begin: "But yes, this is a hard time, the desert, I'm thirsty, I want water, I want meat ... but in Egypt we ate onions, good things and here there is nothing ...". Idolatry is always selective: it makes you think about the good things it gives you but doesn't allow you to see the bad things. In this case, they remembered their meals at the table and how good they were and how much they liked them, but they forgot that this was the table of slavery. Idolatry is selective.

Then, another thing: idolatry makes you lose everything. Aaron, to make the calf, asks them: "Give me gold and silver": but it was the gold and silver that the Lord had given them, when he said to them, "Ask the Egyptians for gold on loan", and then it went with them. It was a gift from God and with the gift from God they make the idol. And this is very bad. But this mechanism also happens to us: when we have attitudes that lead us to idolatry, we are attached to things that distance us from God, because we make another god and we do so with the gifts that the Lord has given us. With our intelligence, with our will, with our love, with our heart ... it is the very gifts of God that we use to make idolatry.

Yes, some of you may say to me, "But I have no idols at home. I have the Crucifix, the image of Our Lady, these are not idols ..." – No, no: they are in your heart. And the question we should ask today is: what is the idol that you have in your heart, in my heart. That hidden place where I feel good, that distances me from the living God. And we also have a very clever behaviour with idolatry: we know how to hide idols, as Rachel did when she ran away from her father and hid them in the camel's saddle and among the clothes. We too, among our clothes of the heart, have hidden so many idols.

The question I would like to ask today is: what is my idol? That idol of my worldliness ... and idolatry also comes to piety, because they wanted the golden calf not to make a circus: no. To worship: "They bowed before it." Idolatry leads you to a wrong religiosity, indeed: so often worldliness, which is an idolatry, makes you change the celebration of a sacrament into a worldly celebration. An example: I don't know, I think, let's think, I don't know, let alone a wedding celebration. You do not know if it is really a sacrament where the newlyweds give everything and love each other before God and promise to be faithful before God and receive the grace of God, or it is a fashion show... worldliness. It's idolatry. This is an example. Because idolatry does not stop: it always goes on.

Today the question I would like to ask all of us, to everyone: what are my idols? Everyone has their own. What are my idols. Where do I hide them. May the Lord not find us at the end of life, and say to us: "You have apostatised. You strayed from the path I had indicated. You prostrated yourself before an idol."

Let us ask the Lord for the grace to know our idols. And if we can't cast them out, at least keep them on the side...

Finally, the Pope ended the celebration with Eucharistic worship and blessing, inviting Spiritual Communion. Below is the prayer recited by the Pope:
My Jesus, I believe that you are truly present in the Blessed Sacrament. I love you above all things and I desire you in my soul. Because I cannot now receive you sacramentally, come at least spiritually into my heart. As though you were already there, I embrace you and unite myself wholly to you. Don't let me ever separate from You. Amen.



Pope Francis  17.06.20 General Audience, Library of the Apostolic Palace       Catechesis on prayer - 7. The prayer of Moses      Exodus 32: 11-14

Pope Francis Prayer of Moses 17.06.20

Dear Brothers and Sisters, good morning!

In our itinerary on the theme of prayer, we are realising that God never liked to have anything to do with those who prayed the “easy” way. And Moses was not a “weak” dialogue partner either, from the very first day of his vocation.

When God called him, Moses was in human terms a “failure”. The Book of Exodus depicts him in the land of Midian as a fugitive. As a young man he had felt compassion for his people, and had aligned himself in defence of the oppressed. But he soon discovered that, despite his good intentions, it was not justice, but violence that came from his hands. His dreams of glory shattered, Moses was no longer a promising official, destined to rise rapidly in his career, but rather one who gambled away opportunities, and now grazed a flock that was not even his own. And it was precisely in the silence of the desert of Midian that God summoned Moses to the revelation of the burning bush: “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses hid his face, for he was afraid to look at God” (Ex 3:6).

Moses opposes God who speaks, who invites him to take care of the people of Israel once more with his fears and his objections: he is not worthy of that mission, he does not know the name of God, he will not be believed by the Israelites, he has a stammering tongue… so many other objections. The word that appears most frequently on Moses’s lips, in every prayer he addresses to God, is the question: “Why?” Why have you sent me? Why do you want to free this people? Why? There is even a dramatic passage in the Pentateuch, where God reproaches Moses for his lack of trust, a lack that will prevent him from entering the promised land (cf. Nm 20:12).

With these fears, with this heart that often falters, how can Moses pray? Rather, Moses appears human like us. And this happens to us too: when we have doubts, how can we pray? It is not easy for us to pray. And it is because of his weakness, as well as his strength, that we are impressed. Entrusted by God to transmit the Law to his people, founder of divine worship, mediator of the highest mysteries, he will not for this reason cease to maintain close bonds of solidarity with his people, especially in the hour of temptation and sin. He was always attached to his people. Moses never forgets his people. And this is the greatness of pastors: not forgetting the people, not forgetting one’s roots. And just as Paul says to his beloved young Bishop Timothy: “Remember your mother and your grandmother, your roots, your people”. Moses is so friendly with God that he can speak with Him face to face (see Ex 33:11); and he will remain so friendly with other people that he feels mercy for their sins, for their temptations, for the sudden nostalgia that the exiles feel for the past, recalling when they were in Egypt.

Moses does not reject God, but nor does he reject his people. He is faithful to his flesh and blood, he is faithful to God’s voice. Moses is not therefore an authoritarian and despotic leader; the Book of Numbers defines him rather as “a very humble man, more humble than anyone else on the face of the earth” (Nm 12:3). Despite his privileged status, Moses never ceased to belong to the numbers of the poor in spirit who live by trusting in God as the viaticum of their journey. He is a man of his people.

Thus, the way of praying most proper to Moses is through intercession (see Catechism of the Catholic Church, 2574). His faith in God is completely at one with his sense of fatherhood towards his people. Scripture habitually depicts him with his hands outstretched towards God, as if to form a bridge between heaven and earth with his own person. Even in the most difficult moments, even on the day when the people repudiate God and him as a guide and make themselves a golden calf, Moses does not feel like putting his people aside. They are my people. They are your people. They are my people. He does not reject either God or his people. And he says to God: “Ah, this people has committed a grave sin in making a god of gold for themselves! Now if you would only forgive their sin! But if you will not” - if you do not forgive this sin - “then blot me out of the book that you have written” (Ex 32:31-32). Moses does not barter his people. He is the bridge, the one intercessor. Both of them, the people and God, and he is in the middle. He does not sell out his people to advance his career. He does not climb the ladder, he is an intercessor: for his people, for his flesh and blood, for his history, for his people and for the God who called him. He is the bridge. What a beautiful example for all pastors who must be “bridges”. This is why they are called pontifex, bridges. Pastors are the bridges between the people, to whom they belong, and God, to whom they belong by vocation. This is what Moses is. “If you would only forgive their sin! But if you will not, then blot me out of the book that you have written. I do not want to get ahead at the expense of my people”.

And this is the prayer that true believers cultivate in their spiritual life. Even if they experience the shortcomings of people and their distance from God, in prayer they do not condemn them, they do not reject them. The intercessory attitude is proper to the saints who, in imitation of Jesus, are “bridges” between God and His people. Moses, in this sense, was the first great prophet of Jesus, our advocate and intercessor (see Catechism of the Catholic Church, 2577). And today, too, Jesus is the pontifex, He is the bridge between us and the Father. And Jesus intercedes for us, He shows the Father the wounds that are the price of our salvation, and He intercedes. And Moses is the figure of Jesus who today prays for us, intercedes for us.

Moses urges us to pray with the same ardour as Jesus, to intercede for the world, to remember that despite all its frailties, it still belongs to God. Everyone belongs to God. The worst sinners, the wickedest people, the most corrupt leaders, they are children of God, and Jesus feels this and intercedes for everyone. And the world lives and thrives thanks to the blessing of the righteous, to the prayer for mercy, this prayer for mercy that the saint, the righteous, the intercessor, the priest, the bishop, the Pope, the layperson, any baptised person incessantly raises up for humanity, in every place and time in history.
Let us think of Moses, the intercessor. And when we want to condemn someone and we become angry inside… to get angry is good it can be healthy - while to condemn does no good, let us intercede for him or her; this will help us a lot.




  

 Chapter 34

11-12, 15-17



Pope Francis   23.11.14  Holy Mass, Peters Square     
Rite of Canonization of Blesseds    Exodus 34: 11-12, 15-17,    1 Corinthians 15: 20-26, 28,   Matthew 25: 31-46


Solemnity of Christ, King of the Universe Last Sunday Year A

Pope Francis  Christ, the King of the Universe  23.11.14

Today’s liturgy invites us to fix our gaze on Christ, the King of the Universe. The beautiful prayer of the Preface reminds us that his kingdom is “a kingdom of truth and life, a kingdom of holiness and grace, a kingdom of justice, love and peace”. The readings we have listened to show us how Jesus established his kingdom; how he brings it about in history; and what he now asks of us.

First, how Jesus brought about his kingdom: he did so through his closeness and tenderness towards us. He is the Shepherd, of whom the Prophet Ezekiel spoke in the First Reading (cf. 34:11-12, 15-17). These verses are interwoven with verbs which show the care and love that the Shepherd has for his flock: to search, to look over, to gather the dispersed, to lead into pasture, to bring to rest, to seek the lost sheep, to lead back the confused, to bandage the wounded, to heal the sick, to take care of, to pasture. All of these are fulfilled in Jesus Christ: he is truly the “great Shepherd of the sheep and the protector of our souls” (cf. Heb 13:20; 1 Pt 2:25).

Those of us who are called to be pastors in the Church cannot stray from this example, if we do not want to become hirelings. In this regard the People of God have an unerring sense for recognizing good shepherds and in distinguishing them from hirelings.

After his victory, that is after his Resurrection, how has Jesus advanced his kingdom? The Apostle Paul, in the First Letter to the Corinthians, says: “for he must reign until he has put all his enemies under his feet” (15:25). The Father, little by little, subjects all to the Son and, at the same time, the Son subjects all to the Father, including even himself in the end. Jesus is not a King according to earthly ways: for him, to reign is not to command, but to obey the Father, to give himself over to the Father, so that his plan of love and salvation may be brought to fulfilment. In this way there is full reciprocity between the Father and the Son. The period of Christ’s reign is the long period of subjecting everything to the Son and consigning everything to the Father. “The last enemy to be destroyed is death” (1 Cor 15:26). And in the end, when all things will be under the sovereignty of Jesus, and everything, including Jesus himself, will be subjected to the Father, God will be all in all (cf. 1 Cor 15:28).

The Gospel teaches what Jesus’ kingdom requires of us: it reminds us that closeness and tenderness are the rule of life for us also, and that on this basis we will be judged. This is how we will be judged. This is the great parable of the final judgement in Matthew 25. The King says: “Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me” (25:34-36). The righteous will ask him: when did we do all this? And he will answer them: “Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me” (Mt 25:40).

The starting point of salvation is not the confession of the sovereignty of Christ, but rather the imitation of Jesus’ works of mercy through which he brought about his kingdom. The one who accomplishes these works shows that he has welcomed Christ’s sovereignty, because he has opened his heart to God’s charity. In the twilight of life we will be judged on our love for, closeness to and tenderness towards our brothers and sisters. Upon this will depend our entry into, or exclusion from, the kingdom of God: our belonging to the one side or the other. Through his victory, Jesus has opened to us his kingdom. But it is for us to enter into it, beginning with our life now – his kingdom begins now – by being close in concrete ways to our brothers and sisters who ask for bread, clothing, acceptance, solidarity, catechesis. If we truly love them, we will be willing to share with them what is most precious to us, Jesus himself and his Gospel.

Today the Church places before us the example of these new saints. Each in his or her own way served the kingdom of God, of which they became heirs, precisely through works of generous devotion to God and their brothers and sisters. They responded with extraordinary creativity to the commandment of love of God and neighbour. They dedicated themselves, without holding back, to serving the least and assisting the destitute, sick, elderly and pilgrims. Their preference for the smallest and poorest was the reflection and measure of their unconditional love of God. In fact, they sought and discovered love in a strong and personal relationship with God, from whence springs forth true love for one’s neighbour. In the hour of judgement, therefore, they heard that tender invitation: “Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Mt 25:34).

Through the rite of canonization, we have confessed once again the mystery of God’s kingdom and we have honoured Christ the King, the Shepherd full of love for his sheep. May our new saints, through their witness and intercession, increase within us the joy of walking in the way of the Gospel and our resolve to embrace the Gospel as the compass of our lives. Let us follow in their footsteps, imitating their faith and love, so that our hope too may be clothed in immortality. May we not allow ourselves to be distracted by other earthly and fleeting interests. And may Mary, our Mother and Queen of all Saints, guide us on the way to the kingdom of heaven.