Hypocrites


Pope Francis    04.06.13   Holy Mass  Santa Marta        Mark 12: 13-17

Several Pharisees and Herodians attempt to ensnare Jesus. Only some of them, because “they were not all bad”. They pretended they knew the truth but their intention was something else, they wanted to catch him out. They went to him and said: “Teacher, we know that you are true, and care for no man... for you do not regard the position of men, but truly teach the way of God”. However they did not believe in what they were saying. It was flattery. This “is exactly how the flatterer speaks; he uses lovely soft words, excessively sugary words”.

We talked about
corrupt people. Today let us discover the language of the corrupt. What is their language? This: the tongue of hypocrisy. It is not we who say this, it is not I, but Jesus, who was aware of their hypocrisy”. Hypocrisy, he stressed further, is “the language of the corrupt. They do not like the truth. They only like themselves and so they try to deceive and to involve others in their falsehood, in their lying. They have a false heart, they are unable to tell the truth. The very language Satan spoke after the fast in the wilderness: you are hungry, you can turn this stone into bread. Why do you work so hard? Throw yourself down from the temple. This language which seems persuasive, leads to error and to lies”. And with Pilate these Pharisees were to speak the same language: “we have only one king who is Caesar”. This language is an attempt of “diabolical persuasion”. In fact those who were then “praising” Christ “ended by betraying him and sending him to the Cross. Jesus, looking them in the face, said as much, calling them “hypocrites”. Thus hypocrisy is certainly not the “language of truth. For truth, is never alone: it is always accompanied by love. There is no truth without love. Love is the first truth. And if there is no love there is no truth.

Let us ask the Lord today that our way of speaking may be that of the simple, the language of children, the language of God’s children and consequently the language of the truth in love.




The Lord talks of hypocrisy on many occasions and condemns hypocrites. The Pharisees, wishing to put Jesus to the text, asked him if it were licit to pay taxes to Caesar. The Sadducees put to him the case of the woman widowed seven times. When Christ addressed the scribes: “hypocrites, you who do not enter the kingdom of heaven and do not let others enter it; hypocrites, you who make your phylacteries large and your fringes long”. These are the hypocrites who take the road of precepts that passes through “so many precepts that God’s word does not seem fertile”. They choose “the road of vanity”, with their phylacteries and fringes. “They grow vain and end by making themselves ridiculous”.

“The former are the hypocrites of casuistry, intellectuals of casuistry”, but they do not have the intelligence to find or explain God. They are stuck in casuistry. The latter are the hypocrites of precepts who “lead the People of God down a dead end road. They are ethicists without goodness. They do not know what goodness is.... this, that and the other must all be done. They pile on precepts”, but “without goodness”. They adorn themselves with drapery, with so many things... yet they have no sense of beauty. They can only manage a museum display type of beauty”.

The Lord mentions another class of hypocrites, those concerned with the sacred. This form of hypocrisy, is the most serious one, for it touches on sin against the Holy Spirit. The Lord, speaks of fasting, prayer and alms-giving, the three pillars of Christian piety. There are hypocrites in this area who strut about, making a show of doing all these things. “They no nothing of beauty, they know nothing of love, they no nothing of truth; they are petty, they are cowardly”.

We are all, without exception, tempted by hypocrisy, but Paul offers us help to resist it (2 Cor 9:6-11). The Apostle “talks to us of
broadmindedness, of joy”; for “we all also have grace, the grace that comes from Jesus Christ, the grace of joy, the grace of magnanimity”.

Let us ask the Lord to save us from every form of hypocrisy and give us the grace of
love, broadmindedness, magnanimity and joy.





Pope Francis          01.10.17 Holy Mass, Stadium Dall'Ara, Bologna        26th Sunday in Ordinary Time Year A           Philippians 2: 1-11,           Matthew 21: 28-32
Pastoral visit to Bologna for the conclusion of the Diocese Eucharistic Congress

I celebrate with you the first Sunday of the Word: the Word of God makes the heart burn (cf. Lk 24:32), because it makes us feel loved and comforted by the Lord. The icon of "Our Lady of St. Luke", the evangelist, can help us to understand the maternal tenderness of the "living" word, which is at the same time "knife-sharp", as in today's Gospel: in fact it penetrates the soul (cf. Heb 4:12) and brings to light the secrets and contradictions of the heart.

Today it challenges us with the parable of the two sons, who respond to the Father's invitation to go into his vineyard: One says no, but then goes; the second says yes, but then doesn't work. There is, however, a big difference between the first son, who is lazy, and the second, who is hypocritical. Let's try to imagine what happened inside them. In the heart of the first, after his no, the invitation of his father still rang out; in the second, however, despite his yes, the father's voice was buried. The memory of the father awakened the first child from laziness, while the second, although he knew the good, contradicted his word with his actions. In fact, he had become impervious to the voice of God and of conscience, and without any problems accepted the duplicity of life. Jesus with this parable places two paths before us. Experience shows that we are not always willing to say yes in word and deed, because we are sinners. But we can choose whether to be sinners on the way, who listen to the Lord, and when they fall they repent and rise, like the first child; or sitting sinners, ready to always justify themselves and only with words according to what suits them.

This parable Jesus was addressed to some religious leaders of the time, the Son with his double life, while ordinary people often behaved like the other son. These leaders knew and explained everything, in a formally flawless way, like true intellectuals of religion. But they did not have the humility to listen, the courage to question themselves, and no strength to repent. And Jesus is very strict: he says that even tax collectors are more likely to enter the Kingdom of God. It is a harsh rebuke, because the tax collectors were corrupt traitors of the homeland. So what was the problem with these leaders? They were not simply mistaken about something, but they were mistaken in the way of life before God: they were, in words and with others, unyielding guardians of human traditions, unable to understand that life according to God is on the way and requires the humility to open up, repent and start again.

What does that say to us? That there is no Christian life designed on the drawing board, scientifically built, where it is sufficient to fulfil a few commandments to soothe consciences: Christian life is a humble path of a conscience never rigid and always relates to God, who knows how to repent and rely on Him in his poverty, without ever assuming that it is sufficient to itself. Thus we overcome the revised and up-to-date versions of that ancient evil, denounced by Jesus in the parable: hypocrisy, duplicity of life, clericalism that is accompanied by legalism, detachment from the people. The key word is repentance: it is repentance that allows us not to harden, to turn no to God into yes, and yes to sin into no for the sake of the Lord. The will of the Father, who every day gently speaks to our conscience, is carried out only in the form of repentance and continuous conversion. In the end, everyone has two paths ahead of them: to be repentant sinners or hypocritical sinners. But what matters is not the reasoning that justifies and attempts to save appearances, but a heart that moves forward with the Lord, struggles every day, repents and returns to Him. Because the Lord seeks the pure of heart, not pure "on the outside".

Thus we see, dear brothers and sisters, that the Word of God goes into the depths, "discerns the feelings and thoughts of the heart"(Heb 4:12). But it is also current: the parable also reminds us of the relationships, not always easy, between fathers and children. Today, at the rate at which one generation changes to the next, we feel more strongly the need for autonomy from the past, sometimes to the point of rebellion. But, after the closures and the long silences on one side or the other, it is good to recover the encounter, even if there are still conflicts simmering, which can become the stimulus to find a new balance. As in the family, so in the Church and in society: never give up encounter, dialogue, seek new ways to walk together.

The question often comes in the journey of the Church: where to go, how to move forward? I would like to leave you, at the end of this day, three reference points, three "P's". The first is the Word, which is the compass for humble walking, so as not to fall away from the way of God and fall into worldliness. The second is Bread, the Eucharistic bread, because from the Eucharist everything begins. It is in the Eucharist that we encounter the Church: not in gossip and chronicles, but here, in the Body of Christ shared by sinful and needy people, but who feel loved and then desire to love. From here we set off and meet again every time, this is the indispensable beginning of our being as a Church. The Eucharistic Congress proclaims it "out loud": the Church gathers like this, is born and lives around the Eucharist, with Jesus present and alive to worship, to receive and to give every day. Finally, the third P: the poor. Unfortunately, so many people lack the necessities. But there are also so many poor people of affection, lonely people, and poor people of God. In all of them we find Jesus, because Jesus in the world followed the path of poverty, of annihilation, as St Paul says in the second Reading: "Jesus emptied himself by assuming a condition of servant" (Ph 2:7) From the Eucharist to the poor, let us meet Jesus. You have reproduced the inscription that the Card. Lercaro loved to see engraved on the altar: "If we share the bread of heaven, how can we not share the earthly bread?" It will do us good to remember that all the time. The Word, the Bread, the poor: let us ask for the grace never to forget these basic foods that support us on our way.





Pope Francis       16.10.18   Holy Mass  Santa Marta           Luke 11: 37-41
https://sites.google.com/site/francishomilies/rigid-christians/16.10.18.jpg

They were truly an example of formality. But they lacked life. They were, so to speak, “starched.” They were rigid. And Jesus knew their soul. This scandalizes us, because they were scandalized by the things Jesus did when He forgave sins, when He healed on the Sabbath. They rent their garments: “Oh! What a scandal! This is not from God, because He should have done this” [instead]. The people didn’t matter to them: the Law mattered to them, the prescriptions, the rubrics.

Jesus, though, accepts the invitation of the Pharisee – because He is free – and He goes to him. The Pharisee was scandalized by His behaviour which went beyond the rules. But Jesus says to him, “You Pharisees cleanse the outside of the cup and the dish, [but] inside you are filled with plunder and evil.”

They are not beautiful words, eh? Jesus spoke clearly, He was not a hypocrite. He spoke clearly. And he said to them, “But why do you look at what is external? Look at what is within.” Another time He said to them, “You are whitened sepulchres.” Nice compliment, eh? Beautiful on the outside, all perfect… all perfect… but within, full of rottenness, therefore of greed, of wickedness, He says. Jesus distinguishes between appearances and internal reality. These lords are “doctors of appearances”: always perfect, always. But within, what is there?

Jesus condemned such people, as He did in the parable of the Good Samaritan, or when He denounced their ostentatious manner of fasting and almsgiving. This is because they were interested only in appearances. “Jesus describes these people with one word: ‘
hypocrites’.” They are people with greedy souls, capable of killing: “capable of paying to kill or calumniate, as happens every day. It happens today: they are paid to give bad news, news that smears others.

In a word, the Pharisees and doctors of the Law were rigid people, not disposed to change. But always, under or behind rigidity, there are problems, grave problems. We intend to have the appearance of being a good Christian; we intend to appear a certain way, we put make-up on our souls. However, behind these appearances, there are problems. Jesus is not there. The spirit of the world is there.

Jesus calls them “foolish” and advises them to open their souls to love in order for grace to enter. Because grace is a freely-given gift from God. No one saves himself, no one. No one saves himself, even with the practices of these people.

Be careful around those who are rigid. Be careful around
Christians – be they laity, priests, bishops – who present themselves as so “perfect,” rigid. Be careful. There’s no Spirit of God there. They lack the spirit of liberty. And let us be careful with ourselves, because this should lead us to consider our own life. Do I seek to look only at appearance, and not change my heart? Do I not open my heart to prayer, to the liberty of prayer, the liberty of almsgiving, the liberty of works of mercy?



Pope Francis   08.03.19      Holy Mass, Santa Marta    Isaiah 58 1:-9A
Pope Francis 08.03.19 Homily about Hypocrisy

Formal reality is an expression of objective reality, but the two must proceed together, or else we end up living an existence of appearances a life without truth.

The simplicity of appearances should be rediscovered especially in this Lenten period, as we practice fasting, almsgiving and prayer.

Christians should show joy while doing penance. They should be generous with those in need without “blasting their trumpets”; they should address the Father in an intimate manner, without seeking the admiration of others.

During Jesus’s time this was evident in the behaviour of the Pharisee and the publican; today Catholics feel they are just because they belong to such an association or because they go to Mass every Sunday, they feel they are better than others.

Those who seek appearances never recognize themselves as sinners, and if you say to them: ‘you too are a sinner! We are all sinners’ they become righteous and try to show themselves as a perfect little picture, all appearances. When there is this difference between reality and appearances the Lord uses the adjective:
Hypocrite.

Each individual is tempted by hypocrisy and the period that leads us to Easter can be an opportunity to recognize our inconsistencies, to identify the layers of make-up we may have applied to hide reality.

Young people are not impressed by those who put on appearances and then do not behave accordingly, especially when this hypocrisy is worn by whom he described as religion professionals. The Lord asks for coherence.

Many Christians, even Catholics, who call themselves practicing Catholics, exploit people!

So often they humiliate and exploit their workers sending them home at the beginning of summer and taking them back at the end so they are not entitled to a pension.

Many of them call themselves Catholics, they go to Mass on Sundays... but this is what they do. This kind of behaviour is a mortal sin!

Ask the Lord for strength and go forward with humility, doing what you can. But don't put make-up on your soul, because the Lord won't recognize yo
u. Let us ask the Lord for the grace to be consistent, not to be vain, not to want to appear more worthy than we are. Let us ask for this grace, during this Lent: the coherence between formality and the reality, between who we are and how we want to appear.




Pope Francis      21.08.19  General Audience, Paul VI Audience Hall, Rome    Catechesis on the Acts of the Apostles -  General Audience     Acts 4: 32-37,   5: 1-10

Pope Francis 21.08.19  General Audience

Dear Brothers and Sisters, Good Morning!

The
Christian community is born from the superabundant outpouring of the Holy Spirit and it grows thanks to the leaven of sharing among brothers and sisters in Christ. There is a dynamism of solidarity which builds up the Church as the family of God, for whom the experience of koinonia is central. What does this strange word mean? It is a Greek word which means “pooling one’s goods”, “sharing in common”, being a community, not isolated. This is the experience of the first Christian community, that is, “communality”, “sharing”, “communicating, participating”, not isolation. In the primitive Church, this koinonia, this communality, refers primarily to participation in the Body and Blood of Christ. This is why when we receive Holy Communion, we say that “we communicate”, we enter into communion with Jesus, and from this communion with Jesus we reach a communion with our brothers and sisters. And this communion in the Body and Blood of Christ that we share during Holy Mass translates into fraternal union and, therefore also into what is most difficult for us; pooling our resources and collecting money for the mother Church in Jerusalem (cf. Rm 12:13, 2 Cor 8-9) and the other Churches. If you want to know whether you are good Christians, you have to pray, try to draw near to Communion, to the Sacrament of Reconciliation. But the sign that your heart has converted is when conversion reaches the pocket, when it touches one’s own interests. That is when one can see whether one is generous to others, if one helps the weakest, the poorest. When conversion achieves this, you are sure that it is a true conversion. If you stop at words, it is not a real conversion.

Eucharistic life, prayer, the preaching of the Apostles and the experience of communion (cf. Acts 2:42) turn believers into a multitude of people who — the Book of the Acts of the Apostles says — are of “one heart and soul” and who do not consider
their property their own, but hold everything in common (cf. Acts 4:32). It is such a powerful example of life that it helps us to be generous and not miserly. This is why the Book says, “there was not a needy person among them, for as many as were possessors of lands or houses sold them, and brought the proceeds of what was sold and laid at the apostles’ feet; and distribution was made to each as any had need” (Acts 4:34-35). The Church has always had this gesture of Christians who stripped themselves of the things they had in excess, the things that were not necessary, in order to give them to those in need. And not just money: also time. How many Christians — you for example, here in Italy — how many Christians do volunteer work! This is beautiful. It is communion, sharing one’s time with others to help those in need. And thus: volunteer work, charity work, visits to the sick; we must always share with others and not just seek after our own interests.

In this way, the community, or koinonia, becomes the new way of relating among the Lord’s disciples. Christians experience a new way of being and behaving among themselves. And it is the proper Christian method, to such an extent that Gentiles would look at Christians and remark: “Look at how they love each other!”. Love was the method. But not love in word, not false love: love in works, in helping one another, concrete love, the concreteness of love. The Covenant with Christ establishes a bond among brothers and sisters which merges and expresses itself in the communion of material goods too. Yes this method of being together, of loving this way, ‘up to the pocket’, also brings one to strip oneself of the hindrance of
money and to give it to others, going against one’s own interests. Being the limbs of the Body of Christ makes believers share the responsibility for one another. Being believers in Jesus makes us all responsible for each other. “But look at that one, the problem he has. I don’t care, it’s his business”. No, among Christians we cannot say: “poor thing, he has a problem at home, he is going through this family problem”. But “I have to pray, I take him with me, I am not indifferent”. This is being Christian. This is why the strong support the weak (cf. Rom 15:1) and no one experiences poverty that humiliates and disfigures human dignity because they live in this community: having one heart in common. They love one another. This is the sign: concrete love.

James, Peter and John, the three Apostles who were the “pillars” of the Church in Jerusalem, take a decision in common that Paul and Barnabas would evangelise the Gentiles while they evangelised the Hebrews, and they only asked Paul and Barnabas for one condition: not to forget the poor, to remember the poor (cf. Gal 2:9-10) Not only the material poor, but also the poor in spirit, the people with difficulty who need our closeness. A Christian always begins with him/herself, from his/her own heart and approaches others as Jesus approached us. This was the first Christian community.

A practical example of sharing and communion of goods comes to us from the testimony of Barnabas. He owns a field and sells it in order to give the proceeds to the Apostles (cf. Acts 4:36-37). But beside this positive example, there is another that is sadly negative: After selling their land, Ananias and his wife Sapphira decide to hand over only part of the proceeds to the Apostles and to keep part of the proceeds for themselves (cf. Acts 5:1-2). This deceit interrupts the chain of freely sharing, serene and disinterested sharing and the consequences are tragic. They are fatal (Acts 5:5-10). The Apostle Peter exposes Ananias and his wife’s deceit and says to them: “why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the proceeds of the land? ... You have not lied to men but to God” (Acts 5:3-4). We could say that Ananias lied to God because of an isolated conscience, a hypocritical conscience, that is due to an ecclesial belonging that is “negotiated”, partial and opportunistic.
Hypocrisy is the worst enemy of this Christian community, of this Christian love: pretending to love each other but only seeking one’s own interests.

Falling short of sincere sharing, indeed, falling short of the sincerity of love means cultivating hypocrisy, distancing oneself from the truth, becoming selfish, extinguishing the fire of communion and choosing the frost of inner death. Those who behave in this manner move in the Church like a tourist. There are many tourists in
the Church who are always passing through but never enter the Church. It is spiritual tourism that leads them to believe they are Christians whereas they are only tourists of the catacombs. No, we should not be tourists in the Church but rather one another’s brothers and sisters. A life based only on drawing gain and advantages from situations to the detriment of others, inevitably causes inner death. And how many people say they are close to the Church, friends of priests, of bishops, while they only seek their own interests. Such hypocrisy destroys the Church!

May the Lord — I ask this for all of us — pour over us his Spirit of tenderness which vanquishes all hypocrisy and generates that truth that nourishes Christian solidarity, which, far from being an activity of social work, is the inalienable expression of the Church, the most tender mother of all, especially of the poorest.




Pope Francis   15.10.19  Holy Mass Santa Marta (Domus Sanctae Marthae)      Luke 11: 37-41
Pope Francis  15.10.19  Hypocrisy

Jesus does not tolerate hypocrisy. We must be cured of hypocrisy and the medicine is knowing how to point the finger at ourselves before God, since whoever is unable to do so is not a good Christian.

In the Gospel reading, Luke 11: 37-41, Jesus is invited to lunch by a Pharisee and is highly criticised by the master of the house because he does not perform ritual ablution before sitting at the table to eat.

This behaviour is not tolerated by the Lord: hypocrisy. The Pharisees invited Jesus to lunch to judge him, not to befriend him. This is exactly what hypocrisy is, appearing one way but acting in another. It is to think secretly different from what the appearance is.

Jesus can't stand hypocrisy. And he often calls hypocritical Pharisees "whitened sepulchres". This is not an insult to Jesus, it is the truth. From the outside you are perfect, indeed starched, but from the inside you are something else. A hypocritical attitude comes from the great liar, the devil. The devil is the great hypocrite, all other hypocrites are his heirs.

Hypocrisy is the language of the devil, it is the language of evil that enters our hearts and is sown by the devil. You can't live with hypocritical people. Jesus, likes to expose hypocrites. He knows that it will be precisely this hypocritical attitude that will lead to his death, because the hypocrite does not think whether he uses lawful means or not, he uses slander? "Let's make slander"; false witness. We are looking for false witness.

Some may object that there is no hypocrisy like this here. But to think that is a mistake. Hypocritical language; I won't say that it's normal, but it's common, it's everyday. The appearance of being one way but being another. An example of this, is in the struggle for power. Jealousy makes you act in a certain way, with poison within, poison to kill, because hypocrisy always kills, always, sooner or later it kills.

It is necessary to heal ourselves from this attitude. But what is the medicine. The answer is to say the truth before God. It is to accuse oneself. We must learn to accuse ourselves: "I have done this, I think so, ill-mannered..I have envy, I would like to destroy that..." what is inside us and tell ourselves before God. This is a spiritual exercise that is not common, it is not usual, but we must try to do it: accuse ourselves, see ourselves in sin, hypocrisy, in the wickedness that is in our hearts. Because the devil sows evil and say to the Lord: "But look Lord, this is me!", and say it humbly.

We learn to accuse ourselves, something perhaps too difficult but it is so: a Christian who does not know how to accuse themselves is not a good Christian and risks falling into hypocrisy.

In Peter’s prayer he tells the Lord "Depart from me, for I am a sinful man, O Lord". Let us learn to accuse ourselves, "we, ourselves".





Pope Francis   30.03.20 Holy Mass Casa Santa Marta (Domus Sanctae Marthae)   Daniel 13: 1-9,15-17, 19-30, 33-62,   Psalm 23: 1-6,    John 8: 1-11
Monday of the 5th Week of Lent - Lectionary Cycle II
Pope Francis Casa Santa Marta 30.03.20

In the Psalm, we prayed: "The Lord is my shepherd: There is nothing I shall want. Fresh and green are the pastures where he gives me repose, near restful waters he leads me to revive my drooping spirit. He guides me on the right path. He is true to his name. If I should walk in the valley of darkness, no evil will I fear. You are there with your crook and your staff. With these you give me comfort."

This is the experience that these two women had, whose story we read in the two Readings. An innocent woman, falsely accused, slandered, and a sinful woman. Both sentenced to death. The innocent and the sinner. Some Fathers of the Church saw in these women a figure of the Church: holy, but with sinful children. They said in a beautiful Latin expression: "The Church is the caste meretrix (chaste sinner)", the saint with sinful children.

Both women were desperate, humanly desperate. But Susanna trusts God. There are also two groups of people, of men; both had positions in the Church: the judges and the doctors of the Law. They were not ecclesiastical, but they were in the service of the Church, in the courthouse, and in the teaching of the Law. Different. The first, those who accused Susanna, were corrupt: the corrupt judge, an emblematic figure in history. Even in the Gospel, Jesus recounts, in the parable of the insistent widow, the corrupt judge who did not believe in God and did not care about others. The corrupt. The doctors of the law were not corrupt, but hypocrites.

And these women, one fell into the hands of the hypocrites and the other into the hands of the corrupt: there was no way out. "Even if I should walk in the valley of darkness no evil will I, because you are with me with your crook and staff, with these you give me comfort. " Both women were in a valley of darkness, they went there: a valley of darkness heading towards death. The first explicitly trusts God, and the Lord intervened. The second, poor woman, knows that she is guilty, shamed before all the people – because the people were present in both situations – the Gospel does not say it, but surely she prayed inside, asked for some help.

What does the Lord do with these people? He saves the innocent woman and does her justice. To the sinful woman, He forgives her. The corrupt judges, He condemns them; and the hypocrites, He helps them to convert and in front of the people Jesus says: "Let the one among you who is without sin be the first to throw a stone", and one by one they are gone. With what irony the Apostle John says: "When they heard this they went one by one, beginning with the elders." He gives them some time to repent; He does not forgive the corrupt, simply because the corrupt are incapable of asking for forgiveness, of going beyond. They were tired ... no, it's not that they were tired: they are not capable. Corruption has also taken away from them that capacity that we all have to be ashamed of, asking for forgiveness. No, the corrupt are sure of themselves, they go ahead, they destroy, they exploit people, like this woman, everything, everything ... goes on. They put themselves in God's place.

And the Lord responds to the women. To Susanna, He frees her from these corrupt people, and she goes ahead, and the other: "Neither do I condemn you. Go away and don't sin anymore." He lets her go. And this, before the people. In the first case, the people praise the Lord; In the second case, the people learn. Learn what God's mercy is like.
Each of us has our own stories. Each of us has our own sins. And if you don't remember them, think a little: you'll find them. Thank God if you find them, because if you don't find them, you're corrupt. Each of us has our own sins. Let us look at the Lord who does justice but who is so merciful. Let us not be ashamed of being in the Church: let us be ashamed of ourselves as sinners. The Church is the mother of all. We thank God that we are not corrupt, but are sinners. And each of us, looking at how Jesus acts in these cases, trusts God's mercy. And pray, with confidence in God's mercy, pray for forgiveness. "Because God guides me on the right path because He is true to His name. Even if I walk in the valley of darkness – the valley of sin – no evil will I fear you are there. With your crook and staff. With these you give me comfort."