Luke Chapter 11-14





Chapter 11-14                                                        Chapter 1    Chapter 2     Chapter 3-6    Chapter 7-10    Chapter 15-17    Chapter 18-21    Chapter 22-24  

Chapter 11-14




Chapter 11





Chapter 11

1-13


Pope Francis    24.07.16  Angelus, St Peter's Square, Rome       17th Sunday of Ordinary Time - Year C        Luke  11: 1-13

Pope Francis  24.07.16 Angelus

Dear Brothers and Sisters, Good morning!

The Gospel this Sunday (Lk 11:1-13) opens with the scene of Jesus who is 
praying alone, apart from the others; when he finishes, the disciples ask him: “Lord, teach us to pray” (v. 1); and He says in reply, “When you pray, say: ‘Father...’”(v. 2). This word is the “secret” of Jesus’ prayer, it is the key that he himself gives to us so that we too might enter into that relationship of confidential dialogue with the Father who accompanied and sustained his whole life.

With the name “Father” Jesus combines two requests: “hallowed be Thy name, Thy kingdom come” (v. 2). Jesus’ prayer, and the Christian prayer therefore, first and foremost, makes room for God, allowing him to show his holiness in us and to advance his kingdom, beginning with the possibility of exercising his Lordship of love in our lives.

Three other supplications complete this prayer that Jesus taught, the “Our Father”. There are three questions that express our basic needs: bread, forgiveness and help in temptation (cf. vv. 3-4). One cannot live without bread, one cannot live without forgiveness and one cannot live without God’s help in times of temptation. The bread that Jesus teaches us to ask for is what is necessary, not superfluous. It is the bread of pilgrims, the righteous, a bread that is neither accumulated nor wasted, and that does not weigh us down as we walk. Forgiveness is, above all, what we ourselves receive from God: only the awareness that we are sinners forgiven by God’s infinite mercy can enable us to carry out concrete gestures of fraternal reconciliation. If a person does not feel that he/she is a sinner who has been forgiven, that person will never be able to make a gesture of forgiveness or reconciliation. It begins in the heart where you feel that you are a forgiven sinner. The last supplication, “lead us not into temptation”, expresses the awareness of our condition, which is always exposed to the snares of evil and corruption. We all know what temptation is!

Jesus’ teaching on prayer continues with two parables, which he modelled on the behaviour of a friend towards another friend, and that of a father towards his son (cf. vv. 5-12). Both are intended to teach us to have full confidence in God, who is Father. He knows our needs better than we do ourselves, but he wants us to present them to him boldly and persistently, because this is our way of participating in his work of salvation. Prayer is the first and principle “working instrument” we have in our hands! In being persistent with God, we don’t need to convince him, but to strengthen our faith and our patience, meaning our ability to strive together with God for the things that are truly important and necessary. In prayer there are two of us: God and I, striving together for the important things.

Among these, there is one, the great important thing that Jesus speaks of in today’s Gospel, which we almost never ask for, and that is the Holy Spirit. “Give me the Holy Spirit...!” And Jesus says, “If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him for it!” (v. 13). The Holy Spirit! We must ask that the Holy Spirit comes within us. But what is the use of the Holy Spirit? We need him to live well, to live with wisdom and love, doing God’s will. What a beautiful prayer it would be if, this week, each of us were to ask the Father: “Father, give me the Holy Spirit!”. Our Lady demonstrates this with her life, which was entirely enlivened by the Spirit of God. May She, united to Jesus, help us to pray to the Father so that we might not live in a worldly manner, but according to the Gospel, guided by the Holy Spirit.



Chapter 11

1-13 cont.




Pope Francis   11.10.18   Holy Mass  Santa Marta        Luke 11: 5-13
https://sites.google.com/site/francishomilies/ask/11.10.18.jpg

The Lord wants to teach us how to pray:  wants us to pray with "intrusiveness".
Please be bold, because when we pray we usually have a need. The friend is God: he is a rich friend who has bread, he has what we need. As Jesus said: "In prayer be intrusive. Do not get tired ". But do not get tired of what? Of asking. “
Ask and it will be given to you”.

Prayer is not like a magic wand, it is not that as soon as we ask, we obtain. It is not a matter of saying two "Our Fathers" and then leaving it at that :Prayer requires effort: it asks us for will, it asks for constancy, it asks us to be determined, without shame. Why? Because I'm knocking on my friend's door. God is a friend, and with a friend I can do this. A constant, intrusive prayer. Think of Saint Monica, for example, how many years she prayed like this, even with tears, for the conversion of her son. The Lord eventually opened the door.

In Buenos Aires: a man, a worker, had a daughter who was dying, the doctors had given up hope and he travelled 70 kilometers to go up to the Shrine of Our Lady of Luján. It was night time and the sanctuary was closed, but he prayed all night long imploring Our Lady: "I want my daughter, I want my daughter, you can give her to me." And when morning came he returned to the hospital he found his wife who told him: "You know, the doctors took her to do another test, they cannot explain why she woke up and asked for food, there's nothing wrong, she's fine, she's out of danger" This man, knew how to pray.

Think about capricious children when they want something, they cry and cry saying: "I want it! I want it! "And eventually the parents give up. But some may ask: will not God be angry if I do so? It is Jesus himself who, in anticipating this, told us: If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” He is a friend: he always gives good things. He gives more: I ask you to solve this problem and he solves it and also gives you the Holy Spirit. More. Let's think a little: how do you pray? Like a parrot? Do I really pray with a need in my heart? Struggle with God in prayer in order that he gives me what I need if it is right? We learn from this passage of the Gospel how to pray.



Chapter 11

1-13 cont.




Pope Francis      28.07.19   Angelus, St Peter's Square, Rome   17th Sunday of Ordinary time - Year C      Luke 11: 1-13

Pope Francis 28.07.19 Angelus

Dear Brothers and Sisters, good morning!

In today's Gospel passage (cf. Lk 11: 1-13), Saint Luke recounts the circumstances in which Jesus teaches the "Our Father" to His disciples. They already know how to pray, reciting the formulas of Jewish tradition, but they also wish to live the same experience of Jesus prayer. Because they can see that 
prayer is an essential dimension in the life of their master, in fact every major action of His is characterized by prolonged moments of prayer. They also remain fascinated because they see that He does not pray like the other masters of the time, but His prayer is an intimate bond with His Father, so much so that they want to participate in these moments of Union with God, to fully enjoy its pleasantness.

So, one day, they wait for Jesus to end the prayer, in a secluded place, and then ask: "Lord, teach us to pray" (v. 1). Answering the question of the disciples, Jesus does not give an abstract definition of prayer, nor does He teach an effective technique for praying and getting something. Instead, He invites His followers to experience prayer, putting them directly in communication with the Father, awakening in them a longing for a personal relationship with God, with His Father. Herein lies the uniqueness of Christian prayer! It is a dialogue between people who love each other, a dialogue based on trust, supported by listening and open to mutual commitment. It is a dialogue of a son with his father, a dialogue between children and their father. This is the Christian prayer.

Therefore He gives them the prayer of the "Our Father ", which is one of the most precious gifts left to us by the divine master in His earthly mission. After having revealed the mystery of his Son and brother, with this prayer Jesus makes us penetrate into the fatherhood of God; I want to emphasize this: when Jesus teaches us the "Our Father" He makes us enter into the fatherhood of God and shows us the way to enter into a prayerful and direct dialogue with Him, through the path of filial confidence. It is a dialogue between a father and his son, the son with the father. What we ask in the "Our Father" is already realised and given to us in the only-begotten son: the sanctification of the name of God, the coming of the Kingdom, the gift of bread, forgiveness and deliverance from evil. As we ask, we open our hearts to receive. To receive the gifts the Father showed us in his son. The prayer that the Lord has taught us is the synthesis of every prayer, and we always address it to the Father in communion with our brothers and sisters. Sometimes in prayer there are distractions but so often we feel the desire to stop on the first word, "Father" and feel that fatherhood in our hearts.

Then Jesus tells the parable of the persistent man who found himself in need and his friend; and Jesus says : "we must persevere in prayer." Like children do; children between the age of three years and three and a half years: they begin to question everything they don't understand. In my country it is called "the age of why". I think that it is the same here. Children begin to watch dad and ask, "Daddy, why this?, why that?". Ask for explanations. Let us be careful: when Daddy begins to explain why, they come with another question without hearing any explanation. What's going on? It happens that the children feel insecure about many things that are starting to have a half understanding of. They only want to draw on their father's eyes on them and that is why: "why, why, why?". We, in the "Our Father", if we stop on the first word, we will do the same as when we were children, draw on the attention of God Our Father to us. Say, "Father, Father" and also say, "why?" and He will look at us.

Let us ask Mary, woman of prayer, to help us to pray to Our Father united to Jesus so that guided by the Holy Spirit we can live the Gospel message.





Chapter 11

1-13 cont.




Pope Francis   11.11.20 General Audience, Library of the Apostolic Palace        Catechesis on prayer - 14. The persevering prayer       Luke 11: 9-13


Dear Brothers and sisters, good morning!
Pope Francis The persevering prayer  11.11.20 General Audience


We continue the catechesis on prayer. Someone said to me: “You talk too much about prayer. It is not necessary”. Yes, it is necessary. Because if we do not pray, we will not have the strength to go forward in life. Prayer is like the oxygen of life. Prayer draws down on us the Holy Spirit’s presence who always leads us forward. For this reason, I speak a lot about prayer.

Jesus has given an example of continual prayer, practiced perseveringly. Constant dialogue with His Father, in silence and in recollection, was the fulcrum of His entire mission. The Gospels also report His exhortations to the disciples, so that they might pray insistently, without getting tired. The Catechism recalls three parables contained in the Gospel of Luke that underline this characteristic of Jesus’s prayer (see CCC, 2613).

First of all, prayer must be tenacious: like the person in the parable who, having to welcome a guest who arrived unexpectedly in the middle of the night, goes to knock on the door of a friend and asks him for some bread. The friend responds, “No!”, because he is already in bed – but he insists and insists until he constrains his friend to get up and give him some bread (see Lk 11:5-8). A tenacious request. But God is more patient with us, and the person who knocks with faith and perseverance on the door of His heart will not be disappointed. God always responds. Always. Our Father knows well what we need; insistence is necessary not to inform Him or to convince Him, but is necessary to nurture the desire and expectation in us.

The second parable is that of the widow who goes to the judge for his help in obtaining justice. This judge is corrupt, he is a man without scruples, but in the end, exasperated by the insistence of the widow, decides to please her (see Lk 18:1-8)… He thought: “But, it is better to resolve this problem and get her off my back so she will not continue coming to me to complain”. This parable makes us understand that faith is not a momentary choice, but a courageous disposition to call on God, even to “argue” with Him, without resigning oneself to evil and injustice.

The third parable presents a Pharisee and a tax collector who go to the Temple to pray. The first turns to God boasting of his merits; the other feels unworthy even to enter the sanctuary. While God does not listen to the prayer of the first, that is of those who are proud, He does grant the prayer of the humble (see Lk 18:9-14). There is no true prayer without a spirit of humility. It is specifically humility that leads us to ask in prayer.

The teaching of the Gospel is clear: we need to pray always, even when everything seems in vain, when God appears to be deaf and mute and it seems we are wasting time. Even if the sky darkens, the Christian does not stop praying. A Christian’s prayer goes hand in hand with his or her faith. There are many days of our life when faith seems to be an illusion, a sterile effort. There are moments of darkness in our life, and in those moments, faith may seem to be an illusion. But the practice of prayer means accepting even this effort. “Father, I pray and do not feel anything … It feels like my heart is dry, that my heart is arid”. But we must continue exerting ourselves in the tough moments, the moments in which we feel nothing. Many saints experienced the night of faith and God’s silence – when we know and God does not respond – and these saints were persevering.

During those nights of faith, the one who prays is never alone. Jesus, in fact, is not only a witness and teacher of prayer; He is more. He welcomes us in His prayer so that we might pray in Him and through Him. This is the work of the Holy Spirit. For this reason, the Gospel invites us to pray to the Father in Jesus’s name. Saint John provides these words of the Lord: “Whatever you ask in my name, I will do it, that the Father may be glorified in the Son” (14:13). And the Catechism explains that “the certitude that our petitions will be heard is founded on the prayer of Jesus” (n. 2614). It gives the wings that the human person’s prayer has always desired to possess.

How can we fail to recall here the words of Psalm 91, laden with trust, springing from a heart that hopes for everything from God: “he will conceal you with his pinions, and under his wings you will find refuge; his faithfulness is a shield and buckler. You will not fear the terror of the night, nor the arrow that flies by day, nor the plague that prowls in darkness, nor the scourge that lays waste at noon” (vv. 4-6). It is in Christ that this stupendous prayer is fulfilled, and in Him that it finds its complete truth. Without Jesus, our prayer risks being reduced to human effort, destined most of the time to failure. But He has taken on Himself every cry, every groan, every jubilation, every supplication…every human prayer. And let us not forget that the Holy Spirit prays in us; it is He who leads us to pray, who leads us to Jesus. He is the gift that the Father and the Son gave us to foster an encounter with God. And when we pray, it is the Holy Spirit who prays in our hearts.

Christ is everything for us, even in our prayer life. Saint Augustine said this with an enlightening expression that we also find in the Catechism: Jesus “prays for us as our priest, prays in us as our Head, and is prayed to by us as our God. Therefore let us acknowledge our voice in him and his in us” (n. 2616). This is why the Christian who prays fears nothing, he or she trusts in the Holy Spirit who was given to us as a gift and who prays in us, eliciting prayer. May the Holy Spirit, Teacher of prayer, teach us the path of prayer.




Chapter 11

14-23 


Pope Francis  28.03.19   Holy Mass, Santa Marta    Jeremiah 7: 23-28,  Luke 11: 14-23  
Pope Francis 28.03.19  Heart of Stone

Do not have a heart that does not listen to the voice of the Lord by doing so for "days, months, years", it becomes hard like soil without water. And when there is something that one dislikes about God, he or she discredits and slanders Him. In today's Gospel Jesus is clear: "he who is not with me is against me". 

Many times, we are deaf and do not listen to the voice of the Lord. Yes, we listen to the news, the chatter of the neighbourhood: that yes, I always listen to. The Lord urges, however, to hear his voice and not
 harden your heart. In the first reading from the Prophet Jeremiah (Jer 7.23 -28), we hear God’s lamentation regarding the "stubborn people, who do not want to listen". Instead of listening and turning to Him, they close their ears, turn their backs to Him and proceed obstinately according to their evil hearts. This passage from Jeremiah is therefore a little moan of the Lord. God recalls how with great care He sent His prophets to his people but they did not listen to them. Instead, they stiffened their necks and did worse than what their fathers did.

In the day’s liturgy, the Church wants each one of us to examine our conscience on our faithfulness to the Lord. It is not about attending Sunday Masses. It is about being aware of not allowing our hearts to turn hard, stubborn and deaf, shutting the Lord out and doing what we want.  

A person with a hardened heart does not just stop at being deaf to the Lord. Unhappy with the things of the Lord, he or she puts God aside with an excuse and discredits, slanders and defames God.

Jesus had the same experience with the people. When Jesus performed miracles and healed the sick, the stubborn people said it was through the power of Beelzebub, the leader of demons. First, one refuses to listen to the Lord and then discredits Him. This, is the penultimate step of the refusal of the Lord. The last step from which there is no return is blasphemy against the Holy Spirit pointing to the warning of Jesus at the end of the Gospel.

Just as the prophet ends with the clear words - "Faithfulness has disappeared" – so too Jesus ends with the words that can help us: "Whoever is not with me, is against me".

"No, no, I'm with Jesus, but at some distance, I don't get too": no, this does not exist. One cannot be with Jesus and be at a distance. Either you are with Jesus or you are against Jesus; either you are faithful or you are unfaithful; either you have an obedient heart or you have lost your fidelity.

Each of us think, today, during the mass and then during the day: a little think. "How's my loyalty? Do I reject the Lord, seeking any pretext, anything and discredit the Lord? All is not lost The words - "faithfulness has disappeared" and "whosoever is not with me is against me" –still leave room for hope, for us.
This hope comes in the Acclamation to the Gospel where Jesus invites each one of us saying, “
Return to me with your whole heart, for I am gracious and merciful. "Yes, your heart is as hard as a stone, so many times you've discredited and not obeyed me, but there is still time. I will forget everything. I care that you come to me. This is what matters, says the Lord and forget the rest.” This is the time of mercy, is the time of mercy of the Lord: let us open our hearts because he is in us.




Chapter 11

15-26



Pope Francis     11.10.13 Holy Mass Santa Marta      Luke 11: 15-26


There are priests who, upon reading this passage and other similar Gospel passages, say: 'Jesus healed a person from a psychological illness'. Of course, it is true that in those times it was possible to confuse epilepsy with demonic possession, however it is also true that the devil existed. And we do not have the right to oversimplify things by getting rid of them as if we were dealing with one who is psychologically ill and not with someone who is possessed. Jesus, came to destroy the work of the devil in order to free us from his slavery.

Returning to the Gospel, Jesus offers us several criteria to help us understand the devil's presence and respond to it. The first criteria the gospel passage offers is that we cannot obtain the victory of Jesus over evil and the devil by halves. “He who is not with me is against me, and he who does not gather with me scatters”. We cannot continued to believe it is an exaggeration to say: “either you are with Jesus or against Jesus”. On this point, there is no shadow of a doubt. A battle exists, a battle in which the eternal salvation of us all is at stake. And there are not alternatives, even if at times we hear about “pastoral proposals” that seem more accommodating. “No! Either you are with Jesus, or you are against him. This is how it is, and this is one of the criteria.

A final guide is watchfulness. We must always be vigilant against the deception and seduction of the evil one. “When a strong man, fully armed, guards his own palace, his goods are in peace”. We can ask ourselves: Do I keep watch over myself? Do I guard my heart? My feelings? My thoughts? Do I guard the treasure of grace? Do I protect the Holy Spirit's presence within me? If we do not protect it, one stronger than he assails him and overcomes him, he takes away his armour in which he trusted, and divides his spoil.

These, then, are the criteria for responding to the challenges posed by the devil's presence in the world: the assurance that “Jesus battles against the devil”; “he who is not with Jesus is against Jesus”; and “watchfulness”. We need to keep in mind, that “the demon is shrewd: he is never cast out forever, that will only be so on the last day”. Because “when the unclean spirit has gone out of a man, he passes through waterless places seeking rest; and finding none he says: 'I will return to my house from which I came'. And when he comes he finds it swept and put in order. Then he goes and brings seven other spirits more evil that himself, and they enter and dwell there; and the last state of that man becomes worse than the first”.

His strategy is this, you become a Christian, go forward in your faith, and I will leave you alone; I will leave you in peace. But then, once you have grown accustomed to it and you are not so vigilant and you feel secure, I will return. Today's Gospel begins with the demon being cast out and ends with the demon coming back. St Peter said he is like a roaring lion prowling around us”. And this is not a lie, “it is the Word of the Lord”.

“Please, let's not do business with the devil. The devil's presence is on the first page of the Bible and it also ends with the devil's presence, with God's victory over the devil”. Demons are always returning with their temptations, “we shouldn't be naive”.

Let us ask the Lord, for the grace to take these things seriously. He came to battle for our salvation, he has conquered the devil.




Chapter 11

15-26 cont.



Pope Francis      12.10.18   Holy Mass  Santa Marta          Luke 11: 15-26
https://sites.google.com/site/francishomilies/christian-vigilance/12.10.18.jpg


The essence of the devil is either to destroy directly through vices and wars, or to try to do so in a more educated way by making man live in the spirit of worldliness.

When the devil takes possession of a person’s heart, he makes it his home not wanting to leave. Many times Jesus cast out demons, his and our true enemies, and they always tried to harm people, even physically.

The struggle between good and evil may be too abstract for many people, but the true struggle is the first battle between God and the ancient serpent, recounted in Genesis, between Jesus and the devil. This struggle takes place in each of us, even if we are unaware of it.

The devil’s nature and his very vocation is to destroy the work of God. Some believers doubt his existence however, and believe that he is only an invention forged by priests. But he does exist, he destroys. When the devil cannot destroy openly because God is a greater force that defends the person, then he, cunning and "smarter than a fox", searches for ways to take possession of a person.

In the Gospel passage Jesus speaks of the unclean spirit, who travels through arid places looking for somewhere to rest. And he can't find it. So he thought, 'I'm going back to my house, where I came from.' The demon even politely presents himself by saying "I've returned" instead of admitting that he was thrown out. But the home is tidy, ordered. So he takes 7 other demons with him worse than him, they enter and settle there. So the condition of this man is worse at the end than at the beginning. This return of the demon after his expulsion is something that could affect us all.

We are Christians, Catholics, we go to Mass, we pray..... Everything seems to be fine. Yes, we have our faults, our little sins, but everything seems to be fine. Acting like a polite person the demon goes about to find a weak point , looks for more demons, knocks on the door saying "Excuse me? May I come in?" and he rings the bell. And these polite educated demons are worse than the first ones, because you don't realize you have them at home. And this is the worldly spirit, the spirit of the world.

The devil destroys either directly with vices, with wars, with injustices, or politely, diplomatically in this way, as Jesus describes. They don't make noise, they make friends, they convince you – "No, it's possible, it's not that much, no, but.... so far it's okay" - and they take you on the road to mediocrity, they make you a "lukewarm" pushing us on the path to worldliness.

Christians watch out against falling into this spiritual mediocrity, into this "spirit of the world", which corrupts us from within. I am more afraid of these educated demons than others.

When someone asks for an exorcist for a person possessed by a demon, I am not that worried, but I am worried when someone opens their door to polite demons who persuade them from within as friends.

I often ask myself: what is worse in a person's life? A clear sin or to live in the spirit of the world, of worldliness? The demon who seduces you to sin 1, 10, 20, 30 times, and you are ashamed - or the demon who sits with you at the table and lives, lives with you and everything is normal, but there he whispers things to you and takes possession of you with the spirit of worldliness.

Jesus prayed at the Last Supper: "defend them from the spirit of the world" - exhorting his disciples to be vigilant and calm. Let us Christians be vigilant and calm with these polite demons who want to enter the house as wedding guests. Christian vigilance is the message of Jesus, that questions what is happening in the heart - why am I so mediocre; why am I so lukewarm; how many well-mannered people live at home without paying their rent?






Chapter 11

37-41


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?





Chapter 11

37-41 cont.


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".








Chapter 12







Chapter 12

13-21


Pope Francis      04.08.13     Angelus, St Peter's Square, Rome      18th Sunday of Ordinary Time - Year C      Ecclesiastes 1: 2, 2: 21-23,   Luke  12: 13-21

Dear Brothers and Sisters,

Last Sunday I was in Rio de Janeiro. 
Holy Mass and the World Youth Day were drawing to a close. I think we must all thank the Lord together for the great gift which this event was, for Brazil, for Latin America and for the entire world. It was a new stage on the pilgrimage of youth crossing the continents bearing the Cross of Christ. We must never forget that World Youth Days are not “firework displays”, flashes of enthusiasm that are an end in themselves; they are the stages of a long journey, begun in 1985, at the initiative of Pope John Paul II. He entrusted the cross to the young people and said: go out and I will come with you! And so it was; and this youth pilgrimage continued with Pope Benedict and, thanks be to God, I too have been able to experience this marvellous milestone in Brazil. Let us always remember: young people do not follow the Pope, they follow Jesus Christ, bearing his Cross. And the Pope guides them and accompanies them on this journey of faith and hope. I therefore thank all the young people who have taken part, even at the cost of sacrifices. I also thank the Lord for the other encounters I had with the Pastors and people of that vast country which Brazil is, and likewise the authorities and the volunteers. May the Lord reward all those who worked hard for the success of this great feast of faith. I also want to emphasize my gratitude; many thanks to the Brazilians. The people of Brazil are an excellent people, a people with a great heart! I shall not forget the warm welcome, the greetings, their gaze, all the joy. A generous people; I ask the Lord to shower his blessings upon them!

I would like to ask you to pray with me that the young people who took part in World Youth Day will be able to express this experience in their journey through daily life, in their everyday conduct; and that they can also express it in the important decisions of life, in response to the personal call of the Lord. Today in the liturgy, the provocative words of Ecclesiastes ring out: “
Vanity of vanities! All is vanity!” (1:2). Young people are particularly sensitive to the empty, meaningless values that often surround them. Unfortunately, moreover, it is they who pay the consequences. Instead the encounter with the living Christ in his great family which is the Church fills hearts with joy, for it fills them with true life, with a profound goodness that endures, that does not tarnish. We saw it on the faces of the youth in Rio. But this experience must confront the daily vanity, that poison of emptiness which creeps into our society based on profit and possession and on consumerism which deceives young people. This Sunday’s Gospel reminds us, precisely, of the absurdity of basing our own happiness on having. The rich say to themselves: my soul, you have many possessions at your disposal... rest, eat, drink and be merry! But God says to them: Fools! This very night your life will be required of you. And all the things you have accumulated, whose will they be? (cf. Lk 12:19-20).

Dear brothers and sisters, the true treasure is the love of God shared with our brethren. That
 love which comes from God and enables us to share it with one another and to help each other. Those who experience it do not fear death and their hearts are at peace. Let us entrust this intention, the intention of receiving God’s love and sharing it with our brothers and sisters, to the intercession of the Blessed Virgin Mary.




Chapter 12

13-21  cont.



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

Pope Francis  Angelus  04.08.19

Dear Brothers and Sisters, good morning!

Today's Gospel (cf. Lk 12, 13-21) opens with the scene of a man who stands up in the crowd and asks Jesus to resolve a legal question about the inheritance of family. But in His answer He does not address the question, and exhorts us to stay away from 
greed, that is the greed to possess. To distract His listeners from this frantic search for wealth, Jesus tells the parable of the rich fool, who believes he is happy because he has had the good fortune of an exceptional year and feels secure because of the goods he has accumulated. It would be nice that today you read this chapter twelve of Saint Luke, verse 13. It is a beautiful parable that teaches us much. The story comes alive when the contrast emerges between what the rich man plans for himself and between what God promises for him. 

The rich man puts three considerations before his soul: the many possessions piled up, the many years that these assets seem to assure him and third, tranquillity and unrestrained well-being (cf. v. 19). But the word that God address to him cancels these plans. Instead of the "many years", God indicates the immediacy of ' tonight; tonight you will die '; instead of "the enjoyment of life" He presents him with the rendering of life; with the consequent judgment. As for the reality of many accumulated goods on which the rich man had to base everything, it is covered by the sarcasm of the question: "and what he has prepared, who's will it be?" (v. 20). Let us think of the struggles for inheritance; so many family fights. And so many people, we all know some, that at the time that death begins to arrive: the grandchildren, the grandchildren come to see "But what is for me?", and take everything away. It is this contrast which justifies the nickname of "fool"- because he thinks about things that he believes to be concrete but are a fantasy - with which God speaks to this man. He is foolish because in practice he has renounced God, he has not come to terms with Him. 

The end of parable, formulated by the Evangelist, is of singular effectiveness: "so it is that of those who accumulate treasures for themselves and do not enrich themselves with God" (v. 21). It is a cautionary tale that reveals the horizon towards which we are all called to look. Material goods are necessary – they are real! -but are a means of living honestly and in sharing with those most in need. Today Jesus invites us to consider that 
riches can chain the heart and distract it from the true treasure that is in heaven. Saint Paul also reminds us of this in today's second reading. It goes like this: "seek the things that are above. ... turn your thoughts to the things above, not of things on Earth "(Col 3, 1-2). 

This – you understand--does not mean being alienated from reality, but look for things that have a true value: justice, solidarity, hospitality, fraternity, peace, all of which constitute the true dignity of man. It is a matter of inclining towards a life lived 
not in the worldly way, but according to the Gospel: to love God with our whole being, and to love our neighbour as Jesus loved him, that is in service and self-giving. The greed for possessions, the desire to have possessions, does not satisfy the heart, indeed it provokes more hunger! Greed is like those good candies: you take one and say "Ah! How good ", and then you take another; and one leads to another. So it is with greed: you will never be satisfied. Be careful! Love thus understood and lived is the source of true happiness while the boundless search for material goods and wealth is often source of restlessness, and of adversity, of prevarication, of wars. Many wars begin for greed. 

The Virgin Mary help us not to be fascinated by the securities that pass by, but to be credible witnesses every day to eternal values of the Gospel.





Chapter 12

32-48


Pope Francis   11.08.13     Angelus, St Peter's Square, Rome   19th Sunday of Ordinary Time   Year C     Luke 12: 32-48

Dear Brothers and Sisters, Good morning!

This Sunday’s Gospel (Lk 12:32-48) speaks to us about the desire for the definitive encounter with Christ, a desire that keeps us ever ready, alert in spirit, for we anticipate this encounter with all our heart, with all our being. This is a fundamental aspect of life. It is a desire that we all share, whether explicit or secret, we have hidden in our heart; we all harbour this desire in our heart.

It is also important to see Jesus’ teaching in the actual context in which he transmitted it. In this case, Luke the Evangelist shows us Jesus walking with his disciples to Jerusalem, walking to his death and resurrection at Easter, and on this journey he teaches them, confiding to them what he himself carries in his heart, the deep attitude of his heart: detachment from earthly possessions, his trust in the Father’s Providence and, indeed, his innermost watchfulness, all the while working for the Kingdom of God. For Jesus it is waiting for his return to the Father’s house. For us it is waiting for Christ himself who will come to take us to the everlasting celebration, as he did for his Mother, Mary Most Holy; he took her up to Heaven with him.

The Gospel intends to tell us that the Christian is someone who has a great desire, a deep desire within him: to meet his Lord with his brothers and sisters, his travelling companions. And what Jesus tells us is summed up in his famous phrase: “For where your treasure is, there will your heart be also” (Lk 12:34). A heart full of desire. We all have desires. The poor ones are those who have no desire, no desire to go forward, toward the horizon; and for us Christians this horizon is the encounter with Jesus, the very encounter with him, who is our life, our joy, our happiness. I would like to ask you two questions. First: do you all have a desiring heart? A heart that desires? Think about it and respond silently in your hearts. I ask you is your heart filled with desire, or is it a closed heart, a sleeping heart, a heart numb to the things of life? The desire to go forward to encounter Jesus. The second question: where is your treasure, what are you longing for? Jesus told us: where your treasure is, there will be your heart — and I ask you: where is your treasure? What is the most important reality for you, the most precious reality, the one that attracts your heart like a magnet? What attracts your heart? May I say that it is 
God’s love? Do you wish to do good to others, to live for the Lord and for your brothers and sisters? May I say this? Each one answer in his own heart. But someone could tell me: Father, I am someone who works, who has a family, for me the most important reality is to keep my family and work going.... Certainly, this is true, it is important. But what is the power that unites the family? It is indeed love, and the One who sows love in our hearts is God, God’s love, it is precisely God’s love that gives meaning to our small daily tasks and helps us face the great trials. This is the true treasure of humankind: going forward in life with love, with that love which the Lord has sown in our hearts, with God’s love. This is the true treasure. But what is God’s love? It is not something vague, some generic feeling. God’s love has a name and a face: Jesus Christ, Jesus. Love for God is made manifest in Jesus. For we cannot love air.... Do we love air? Do we love all things? No, no we cannot, we love people and the person we love is Jesus, the gift of the Father among us. It is a love that gives value and beauty to everything else; a love that gives strength to the family, to work, to study, to friendship, to art, to all human activity. It even gives meaning to negative experiences, because this love allows us to move beyond these experiences, to go beyond them, not to remain prisoners of evil, it moves us beyond, always opening us to hope, that’s it! Love of God in Jesus always opens us to hope, to that horizon of hope, to the final horizon of our pilgrimage. In this way our labours and failures find meaning. Even our sin finds meaning in the love of God because this love of God in Jesus Christ always forgives us. He loves us so much that he always forgives us.

Dear brothers and sisters, in the Church today we are commemorating St Clare of Assisi who, in the footsteps of Francis, left everything to consecrate herself to Christ in poverty. St Clare gives us a very beautiful testimony of today’s Gospel reading: may she, together with the Virgin Mary, help us to live the Gospel, each one of us according to one’s own vocation.




Chapter 12

32-48 cont.




Pope Francis   07.08.16   Angelus, St Peter's Square, Rome       19th Sunday of Ordinary Time   Year C      Luke 12: 32-48

Dear Brothers and Sisters, Good morning!

In the text of today’s Gospel (Lk 12:32-48), Jesus speaks to his disciples about the attitude to assume in view of the final encounter with him, and explains that the expectation of this encounter should impel us to live a life full of 
good works. Among other things he says: “Sell your possessions, and give alms; provide yourselves with purses that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys” (v. 33). It is a call to give importance to almsgiving as a work of mercy, not to place trust in ephemeral goods, to use things without attachment and selfishness, but according to God’s logic, the logic of attention to others, the logic of love. We can be so attached to money, and have many things, but in the end we cannot take them with us. Remember that “the shroud has no pockets”.

Jesus’ lesson continues with three short parables on the theme of vigilance. This is important: 
vigilance, being alert, being vigilant in life. The first is the parable of the servants waiting for their master to return at night. “Blessed are those servants whom the master finds awake when he comes” (v. 37): it is the beatitude of faithfully awaiting the Lord, of being ready, with an attitude of service. He presents himself each day, knocks at the door of our heart. Those who open it will be blessed, because they will have a great reward: indeed, the Lord will make himself a servant to his servants — it is a beautiful reward — in the great banquet of his Kingdom He himself will serve them. With this parable, set at night, Jesus proposes life as a vigil of diligent expectation, which heralds the bright day of eternity. To be able to enter one must be ready, awake and committed to serving others, from the comforting perspective that, “beyond”, it will no longer be we who serve God, but He himself who will welcome us to his table. If you think about it, this already happens today each time we meet the Lord in prayer, or in serving the poor, and above all in the Eucharist, where he prepares a banquet to nourish us of his Word and of his Body.

The second parable describes the unexpected arrival of the thief. This fact requires vigilance; indeed, Jesus exhorts: “You also must be ready; for the Son of man is coming at an hour you do not expect” (v. 40).

The disciple is one who awaits the Lord and his Kingdom. The Gospel clarifies this perspective with the third parable: the steward of a house after the master’s departure. In the first scene, the steward faithfully carries out his tasks and receives compensation. In the second scene, the steward abuses his authority, and beats the servants, for which, upon the master’s unexpected return, he will be punished. This scene describes a situation that is also frequent in our time: so much daily injustice, violence and cruelty are born from the idea of behaving as masters of the lives of others. We have only one master who likes to be called not “master” but “Father”. We are all servants, sinners and children: He is the one Father.

Jesus reminds us today that the expectation of the eternal beatitude does not relieve us of the duty to render the world more just and more liveable. On the contrary, this very hope of ours of possessing the eternal Kingdom impels us to work to improve the conditions of earthly life, especially of 
our weakest brothers and sisters. May the Virgin Mary help us not to be people and communities dulled by the present, or worse, nostalgic for the past, but striving toward the future of God, toward the encounter with him, our life and our hope.



Chapter 12

32-48 cont.



Pope Francis     11.08.19  Angelus, St Peter's Square, Rome      19th Sunday of Ordinary Time   Year C      Luke 12: 32-48

https://www.vaticannews.va/en/pope/news/2019-08/pope-francis-angelus-ready-final-encounter-with-lord.html

Dear Brothers and Sisters, good morning!

In today's Gospel (cf. Lk 12: 32-42), Jesus calls his disciples to constant 
vigilance. Why? To capture the presence of God in their lives, because God constantly passes through our lives. And Jesus points out the ways to live this vigilance well: "be ready, gird your loins and light your lamps" (v. 35). This is the way. First of all "gird your loins", this is an image that recalls the attitude of the pilgrim, ready to set out on a journey. It's not a question of putting down roots in comfortable and reassuring places, but of abandoning oneself with simplicity and trust to the will of God in our lives, to God's will, which guides us to our next destination. The Lord always walks with us and many times takes us by the hand to guide us, and lead us and make sure that we don't fall along this difficult journey. In fact, those who trust in God know that a life of faith is not something static, but is dynamic! The life of faith is a continuous journey going towards ever new stages, that the Lord Himself indicates day after day. Because he is Lord of the surprises, the Lord of novelty, but the real, true novelties.

First He tells us to gird our loins and then we are asked to make sure that we keep our lamps lit. Light your lamps to be able to light up the darkness of the night. We are invited to live an authentic and mature faith, capable of illuminating the many nights of life. We know, we've all had days that were true spiritual nights. The lamp of faith needs to be nourished continuously, with a heart to heart encounter with Jesus in prayer and in listening to His word. I want to repeat something I've told you many times: 
always carry a small Gospel with you, in your pocket, in your purse, in your bag, to take out and read at anytime. It is an encounter with Jesus, with Jesus ' words. This is the lamp of the encounter with Jesus in prayer and in his word. It is entrusted to us for the good of everyone: no-one can withdraw intimately into the certainty of their own salvation, being disinterested in others. It is an illusion to believe that we can illuminate ourselves within. No, this is a fantasy. True faith opens the heart to ones neighbour and spurs us on towards concrete communion with our brothers and sisters, especially those who live in need.

To help us understand this attitude, Jesus tells the parable of the servants who await the return of the master when he returns from the wedding (verses 36-40), providing another aspect of 
vigilance: being ready for the final and definitive encounter with the Lord. Each of us will find ouselves facing that encounter one day. We all have that date and day awaiting us for that definitive encounter with the Lord. The Lord says: "blessed are those servants whom the master finds vigilant on his arrival; ... And, should he come in the middle of the night or before dawn, and find them prepared in this way, blessed are those servants!" (verses 37-38). With these words, the Lord reminds us that life is a journey to eternity; Which is why, we are called to make all our talents bear fruit, without ever forgetting that here we have no lasting city, but we seek the one that is to come (Heb 13:14). In a sense, every moment becomes precious, and so we must live and act on this earth with a longing for heaven in our hearts: our feet on the Earth, walking on the Earth, working on the Earth, doing good things on the Earth, but with a longing for heaven in our hearts.

We can't really understand what this supreme joy consists of, however, Jesus helps us to understand it with the image of the master who finding his servants awake on his return: Jesus tells us "he will gird himself, have them recline at table and proceed to wait on them (v. 37). The eternal joy of paradise manifests itself in this way: the situation will be reversed, upside down, and it will no longer be the servants, namely us, who serve the Lord, but God himself will put himself at our service. And Jesus already does this
 now: Jesus prays for us, Jesus watches us and prays to the Father for us, Jesus is already serving us, He is our servant. As we wait the definitive joy of heaven. The thought of the final encounter with the Father, who is rich in mercy, fills us with hope, and stimulates us to the constant commitment to holiness and to building a more just and fraternal world.

May the Virgin Mary, through her maternal intercession, sustain this commitment of ours.






Chapter 12

49-53


Pope Francis   18.08.13   Angelus, St Peter's Square, Rome   20th Sunday of Ordinary Time  Year C   Hebrews 12: 1-4    Luke  12: 49-53

Dear Brothers and Sisters, Good morning!

In today’s liturgy we listen to these words from the Letter to the Hebrews: “Let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith” (Heb 12:1-2). We must give special emphasis to this affirmation in this 
Year of Faith. Let us too, throughout this Year, keep our gaze fixed on Jesus because faith, which is our “yes” to the filial relationship with God, comes from him, comes from Jesus. He is the only mediator of this relationship between us and our Father who is in heaven. Jesus is the Son and we are sons in him.

This Sunday, however, the word of God also contains a word of Jesus which alarms us and must be explained, for otherwise it could give rise to misunderstanding. Jesus says to his disciples: “Do you think that I have come to give peace on earth? No, I tell you, but rather division” (Lk 12:51). What does this mean? It means that 
faith is not a decorative or ornamental element; living faith does not mean decorating life with a little religion, as if it were a cake and we were decorating it with cream. No, this is not faith. Faith means choosing God as the criterion and basis of life, and God is not empty, God is not neutral, God is always positive, God is love, and love is positive! After Jesus has come into the world it is impossible to act as if we do not know God, or as if he were something that is abstract, empty, a purely nominal reference. No, God has a real face, he has a name: God is mercy, God is faithfulness, he is life which is given to us all. For this reason Jesus says “I came to bring division”. It is not that Jesus wishes to split people up. On the contrary Jesus is our peace, he is our reconciliation! But this peace is not the peace of the tomb, it is not neutrality, Jesus does not bring neutrality, this peace is not a compromise at all costs. Following Jesus entails giving up evil and selfishness and choosing good, truth and justice, even when this demands sacrifice and the renunciation of our own interests. And this indeed divides; as we know, it even cuts the closest ties. However, be careful: it is not Jesus who creates division! He establishes the criterion: whether to live for ourselves or to live for God and for others; to be served or to serve; to obey one’s own ego or to obey God. It is in this sense that Jesus is a “sign that is spoken against” (Lk 2:34).

This word of the Gospel does not therefore authorize the use of force to spread the faith. It is exactly the opposite: the Christian’s real force is the force of truth and of love, which involves renouncing all forms of violence. 
Faith and violence are incompatible! Instead, faith and strength go together. Christians are not violent; they are strong. And with what kind of strength? That of meekness, the strength of meekness, the strength of love.

Dear friends, even among Jesus’ relatives there were some who at a certain point did not share his way of life and preaching, as the Gospel tells us (cf. Mk 3:20-21). His Mother, however, always followed him faithfully, keeping the eyes of her heart fixed on Jesus, the Son of the Most High, and on his mystery. And in the end, thanks to Mary’s faith, Jesus’ relatives became part of the first Christian community (cf. Acts 1:14). Let us ask Mary to help us too to keep our gaze firmly fixed on Jesus and to follow him always, even when it costs what it may.



Chapter 12

49-53 cont.



Pope Francis      14.08.16  Angelus, St Peter's Square, Rome        20th Sunday of Ordinary Time  Year C        Luke  12: 49-53

Dear Brothers and Sisters, Good morning!

The Gospel for this Sunday (Lk 12:49-53) is part of Jesus’ teachings to the disciples during his journey to Jerusalem, where death on the cross awaits him. To explain the purpose of his mission, he takes three images: fire, baptism and division. Today I wish to talk about the first image: fire.

Jesus expresses it with these words: “I came to cast fire upon the earth; and would that it were already kindled!” (v. 49). The fire that Jesus speaks of is the fire of the Holy Spirit, the presence living and working in us from the day of our Baptism. It — the fire — is a creative force that purifies and renews, that burns all human misery, all selfishness, all sin, which transforms us from within, regenerates us and makes us able to love. Jesus wants the 
Holy Spirit to blaze like fire in our heart, for it is only from the heart that the fire of divine love can spread and advance the Kingdom of God. It does not come from the head, it comes from the heart. This is why Jesus wants fire to enter our heart. If we open ourselves completely to the action of this fire which is the Holy Spirit, He will give us the boldness and the fervor to proclaim to everyone Jesus and his consoling message of mercy and salvation, navigating on the open sea, without fear.

In fulfilling her mission in the world, the Church — namely all of us who make up the Church — needs the Holy Spirit’s help so as not to let herself be held back by fear and by calculation, so as not to become accustomed to walking inside of safe borders. These two attitudes lead the Church to be a functional Church, which never takes risks. Instead, the apostolic courage that the Holy Spirit kindles in us like a fire helps us to overcome walls and barriers, makes us creative and spurs us to get moving in order to walk even on uncharted or arduous paths, offering hope to those we meet. With this fire of the Holy Spirit we are called to become, more and more, communities of people who are guided and transformed, full of understanding; people with expanded hearts and joyful faces. Now more than ever there is need for priests, consecrated people and lay faithful, with the attentive gaze of an apostle, to be moved by and to pause before hardship and material and spiritual poverty, thus characterizing the journey of evangelization and of the mission with the healing cadence of closeness. It is precisely the fire of the Holy Spirit that leads us to be neighbours to others, to the needy, to so much human misery, to so many problems, to refugees, to displaced people, to those who are suffering.

At this moment I am thinking with admiration especially of the many priests, men and women religious and lay faithful who, throughout the world, are dedicated to proclaiming the Gospel with great love and faithfulness, often even at the cost of their lives. Their exemplary testimony reminds us that the Church does not need bureaucrats and diligent officials, but passionate missionaries, consumed by ardour to bring to everyone the consoling word of Jesus and his grace. This is the fire of the Holy Spirit. If the Church does not receive this fire, or does not let it inflame her, she becomes a cold or merely lukewarm Church, incapable of giving life, because she is made up of cold and lukewarm Christians. It will do us good today to take five minutes to ask ourselves: “How is my heart? Is it cold? Is it lukewarm? Is it capable of receiving this fire?”. Let us take five minutes for this. It will do everyone good.

Let us ask the Virgin Mary to pray with us and for us to the Heavenly Father, that he dispense upon all believers the Holy Spirit, the divine flame which warms hearts and helps us to be in solidarity with the joys and the sufferings of our brothers and sisters. May we be sustained on our journey by the example of St Maximilian Kolbe, martyr of charity, whose feast day is today: may he teach us to live the fire of love for God and for our neighbour.




Chapter 12

49-53 cont.




Pope Francis      18.08.19  Angelus, St Peter's Square, Rome     Angelus 20th Sunday of Ordinary Time  Year C      Luke  12: 49-53

Pope Francis  18.08.19  Angelus

Dear Brothers and Sisters, good morning!

In today's Gospel (cf. Lk 12: 49-53 ) Jesus warns his disciples that now is the time to decide. His coming into the world, in fact, coincides with the time of making decisive choices: the option in favour of the Gospel cannot be postponed. And in order to better explain His message, He uses the image of fire that He himself came to bring upon Earth. He says: "I have come to bring fire upon the Earth, and how I wish it were already blazing!» (see para. 49). These words are meant to help the disciples abandon every attitude of laziness, apathy, indifference and closure so as to welcome the fire of 
God's love; that love which, as Saint Paul reminds us was poured out into our hearts through the Holy Spirit (Romans 5: 5). Because it is the Holy Spirit that helps us love God and love our neighbour; It is the Holy Spirit that we all have inside.

Jesus reveals to his friends, and to us, his most ardent desire: to bring the fire ground of His Father's love to Earth, which kindles life and by which we are saved. Jesus calls us to spread this fire in the world, thanks to which we will be recognized as his true disciples. The fire of love, kindled by Christ into the world through the Holy Spirit, is a limitless fire, is a universal fire. This has been seen since the early days of Christianity: the witness of the Gospel has spread like beneficial wildfire overcoming every division between individuals, groups, peoples and nations. The evangelical message burns all forms of particularism and keeps charity open to all, with a preference for the poorest and most excluded.

The adherence to the fire of love that Jesus brought to Earth embraces our entire existence and 
adoring God and a willingness to serve our neighbourWorshiping God and being available to serve our neighbour. The first, adoring God means learning the prayer of adoration, which we often forget. That is why I invite everyone to discover the beauty of the prayer of adoration and to practice it often. And then the second, a willingness to serve our neighbour: I think with admiration of so many communities and groups of young people who, even during the summer, are dedicated to this service for the sick, the poor, and people with disabilities. To live according to the spirit of the Gospel, it is necessary that in the face of ever changing needs that are emerging in the world, that there be disciples of Christ who can respond with new charitable initiatives. And so, by adoring God and serving our neighbours – both together, loving God and serving our neighbour – the Gospel might truly manifest itself as the fire that saves, that changes the world starting from a change in each one of our hearts.

In this perspective, we can also understand the other statement of Jesus in today's passage, that at first glance might disconcert us: "Do you think I came to bring peace on Earth? No, I say to you, division "(Lk 12.51). He came to "separate with fire". Separate what? Good from evil, right from wrong. In this sense He came to "divide", put into crisis – but in a healthy way – the lives of His disciples, breaking the easy illusions of those who believe they can combine Christian life and worldliness, Christian life with compromises of all kinds, religious practices and attitudes against others. In other words, true religion with superstitious practices: how many people who say they are Christians go to 
sooth sayers or palm readers in order to have their future read! This is superstition, this is not of God. We are talking about not living as hypocrites, but of being willing to pay the price of consistent choices – this is the attitude that all of us should seek in life: consistent – pay the price to be consistent with the Gospel. Consistent with the Gospel. Because it is good to say that we are Christians, but above all we need to be Christians in concrete situations, witnessing to the Gospel which is essentially love for God and for our brothers and sisters.

May Mary Most Holy helps us to allow ourselves to allow 
our hearts to be purified by the fire brought by Jesus, and to spread it through our lives, decisive and courageous choices.





Chapter 12

54-59


Pope Francis          26.10.18    Holy Mass  Santa Marta            Ephesians 4: 1-6       Luke 12: 54-59
https://sites.google.com/site/francishomilies/conflict/26.10.18.jpg

St. Paul from the solitude of his imprisonment was writing to the Ephesians a true "hymn to unity", recalling the "dignity of vocation". Paul’s solitude would accompany him until his death in Rome, because Christians were “too busy” in their "internal struggles". And before Paul, Jesus Himself “asked for the grace of unity from the Father for all of us."

Yet, today we are "used to breathing the air of 
conflict". Every day, on the TV and in newspapers, we hear about conflicts and wars "one after the other", "without peace, without unity”. Agreements made to stop conflicts are ignored, thus the arms race and preparation for war and destruction go ahead.

Even 
world institutions created with the best of intentions for peace and unity, fail to come to an agreement because of a veto here and an interest there ... While they are struggling to arrive at peace agreements, children have no food, no school, no education and hospitals because the war has destroyed everything.

There is a tendency to destruction, war and 
disunity in us. It is the tendency that the devil, the enemy and destroyer of humanity sows in our hearts. The Apostle teaches us that the journey of unity is, so to say, clad or “armoured' with the bond of peace. Peace, he said, leads to unity.

We who are used to
 insulting and shouting at each other, need to make peace and unity among us with gentleness and patience

Christians open your hearts and make peace in the world taking the path of the “three little things” - "
humilitygentleness and patience". Paul's advice is “bear with one another in love". It’s not easy as there is always a judgement, a condemnation which leads to separation and distances

When a
 rift is created between members of the family, the devil is happy with the start of war . The advice is then to bear with one another because we always have an excuse to be annoyed and impatient because we are all sinners with defects. St. Paul, inspired by Jesus at the Last Supper who urged for “one body and one spirit”, thus urges us to “preserve the unity of spirit through the bond of peace".

The next step is to see the horizon of peace with God, just as Jesus made us see the horizon of peace with prayer: “Father, may they be one, as You and I are one'. In today's Gospel of Luke Jesus advises us to strike an 
agreement with our adversary along the way. It’s good advice, because "it is not difficult to come to an agreement at the beginning of a conflict.

The advice of Jesus is to 
settle the matter and make peace at the beginning, which calls for humility, gentleness and patience. One can build peace throughout the world with these little things, which are the attitudes of Jesus who is humble, meek and forgives everything.

Today we, the world, our families and our society need peace. I invite Christians to start putting into practice humility, gentleness and patience saying this is the path to making peace and consolidating unit.




Chapter 12

54-59 cont.


Pope Francis    25.10.19   Holy Mass, Santa Marta (Domus Sanctae Marthae)     Romans 7: 18-25A,     Luke 12: 54-59

Pope Francis 25.10.19 The Struggle between Good and Evil

In the First Reading (Romans 7: 18-25A) St. Paul speaks to the Romans about the continuous inner struggle inside him between the desire to do good and not being able to do it.

Some might think that by carrying out the "evil he does not want" St. Paul might be in hell or defeated. Yet, he is a saint because even saints experience this war within themselves. It is "a law for all", "an everyday war".

It is a struggle between good and evil; but not an abstract good and an abstract evil but between the good that the Holy Spirit inspires and the bad of the evil spirit. It's a fight for all of us. If any of us says " But I do not feel this, I am blessed, I live peacefully, I do not feel ..." I would say: "You're not blessed: you are anesthetized. You’re someone who doesn't understand what’s happening".

In this daily struggle, we win today; tomorrow there will be another and the next day, until the end. The martyrs had to fight to the end to maintain their faith. It’s the same for the saints, like Therese of the Child Jesus, for whom "the hardest struggle was the final moment", on her deathbed, because she felt that "the bad spirit" wanted to snatch her from the Lord.

In daily life there are "extraordinary moments of struggle" as well as "ordinary moments". That is why in today’s Gospel (Luke 12: 54-59), Jesus tells the crowd: "You know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time?"

We Christians are often busy with many things, including good things, but what is going on inside you? Who leads you to them ? What is your spiritual inclination to do them? Who brings you to do them? Our life is like life in the street. We go down the road of life... when we go out on the street, we only look at the things that interest us; we don't look at other things.

There is always the struggle between grace and sin, between the Lord who wants to save and pull us out of this temptation and the bad spirit that always throws us down in order to win us. Let us ask ourselves whether each of us is a street person who comes and goes without realizing what is happening and whether our decisions come from the Lord or are dictated by our selfishness, by the devil. 

It's important to know what's going on inside of us. It's important to live a little inside and to not let our souls be a street where everyone goes. "And how do you do that Father?" Before the end of the day take two to three minutes: what happened today important inside of me? Oh, yes, I had a little hate there and I talked there; I did that charity work... Who helped you do these things, both the bad and good? And ask ourselves these questions to know what is going on inside of us. Sometimes with that chatty soul that we all have, we know what's going on in the neighbourhood, what's going on in the neighbour's house, but we don't know what's going on inside us.







Chapter 13






Chapter 13

1-9


Pope Francis   28.02.16   Angelus St Peter's Square     Luke 13: 1-9

Dear Brothers and Sisters, Good morning!

Unfortunately, every day the press reports bad news: homicides, accidents, catastrophes.... In today’s Gospel passage, Jesus refers to two 
tragic events which had caused a stir: a cruel suppression carried out by Roman soldiers in the temple, and the collapse of the tower of Siloam in Jerusalem, which resulted in 18 deaths (cf. Lk 13:1-5).

Jesus is aware of the superstitious mentality of his listeners and he knows that they misinterpreted that type of event. In fact, they thought that, if those people died in such a cruel way it was a sign that God was punishing them for some grave sin they had committed, as if to say “they deserved it”. Instead, the fact that they were saved from such a disgrace made them feel “good about themselves”. They “deserved it”; “I’m fine”.

Jesus clearly rejects this outlook, because God does not allow 
tragedies in order to punish sins, and he affirms that those poor victims were no worse than others. Instead, he invites his listeners to draw from these sad events a lesson that applies to everyone, because we are all sinners; in fact, he said to those who questioned him, “Unless you repent you will all likewise perish” (v. 3).

Today too, seeing certain misfortunes and sorrowful events, we can be tempted to “unload” the responsibility onto the victims, or even onto God himself. But the Gospel invites us to reflect: What idea do we have of God? Are we truly convinced that God is like that, or isn’t that just our projection, a god made to “our image and likeness”?

Jesus, on the contrary, invites us to change our heart, to make a radical about-face on the 
path of our lives, to abandon compromises with evil — and this is something we all do, compromises with evil, hypocrisy.... I think that nearly all of us has a little hypocrisy — in order to decidedly take up the path of the Gospel. But again there is the temptation to justify ourselves. What should we convert from? Aren’t we basically good people? — How many times have we thought this: “But after all I am a good man, I’m a good woman”... isn’t that true? “Am I not a believer and even quite a churchgoer?” And we believe that this way we are justified.

Unfortunately, each of us strongly resembles the tree that, over many years, has repeatedly shown that it’s infertile. But, fortunately for us, Jesus is like a farmer who, with limitless patience, still obtains a concession for the fruitless vine. “Let it alone this year” — he said to the owner — “we shall see if it bears fruit next year” (cf. v. 9).

A “year” of grace: the period of Christ’s ministry, the time of the Church before his glorious return, an interval of our life, marked by a certain number of Lenten seasons, which are offered to us as occasions of repentance and salvation, the duration of a Jubilee Year of Mercy. The invincible patience of Jesus! Have you thought about the patience of God? Have you ever thought as well of his limitless concern for sinners? How it should lead us to impatience with ourselves! It’s never too late to convert, never. God’s patience awaits us until the last moment.

Remember that little story from St Thérèse of the Child Jesus, when she prayed for that man who was condemned to death, a criminal, who did not want to receive the comfort of the Church. He rejected the priest, he didn’t want [forgiveness], he wanted to die like that. And she prayed in the convent, and when, at the moment of being executed, the man turned to the priest, took the Crucifix and kissed it. The patience of God! He does the same with us, with all of us. How many times, we don’t know — we’ll know in heaven — but how many times we are there, there ... [about to fall off the edge] and the Lord saves us. He saves us because he has great patience with us. And this is his mercy. It’s never too late to convert, but it’s urgent. Now is the time! Let us begin today.

May the Virgin Mary sustain us, so that we can open our hearts to the grace of God, to his mercy; and may she help us to never judge others, but rather to allow ourselves to be struck by daily misfortunes and to make a serious examination of our consciences and to repent.





Chapter 13

1-9 cont.




Pope Francis     24.03.19      Angelus, St Peter's Square         Luke 13: 1-9 
Pope Francis   24.03.19  Conversion

Dear Brothers and Sisters, Good morning,

The Gospel for this third Sunday of Lent (cf. Lk 13: 1-9) speaks to us about God’s mercy and of our conversion. Jesus recounts the parable of the barren fig tree. A man has planted a fig tree in his vineyard, and with great confidence, each summer, he goes in search of its fruits, but he finds none because that tree is barren. Spurred by this disappointment which has recurred for at least three years, the man considers cutting down the fig tree in order to plant another. So he calls the field hand who is in the vineyard and tells him of his disappointment, ordering him to cut down the tree so as not to use up the ground needlessly. But the vinedresser asks the master to be patient and asks him for one more year during which the vinedresser himself would take special and delicate care of the fig tree, so as to stimulate its productivity. This is the parable. What does this parable symbolize? What do the characters in this parable symbolize?

The master represents God the Father and the vinedresser is the image of Jesus, while the fig tree is the symbol of an indifferent and insensitive humanity. Jesus intercedes with the Father in favour of humanity — and he always does so — and implores him to wait and to give it more time so that it may bring forth the fruits of love and justice. The fig tree that the master in the parable wants to uproot represents a sterile existence that is incapable of giving, incapable of doing good. It is the symbol of one who lives for himself, sated and calm, enjoying his own comforts, incapable of turning his gaze and his heart to those beside him who find themselves in conditions of suffering, poverty and hardship. This attitude of selfishness and spiritual barrenness, is compared to the vinedresser’s great love for the fig tree. He asks the master to wait. He is patient, knows how to wait, and devotes his time and his work to it. He promises the master to take special care of that unfortunate tree.

And this vinedresser’s likeness manifests the mercy of God who leaves us time for 
conversion. We all need to convert ourselves, to take a step forward; and God’s patience and mercy accompanies us in this. Despite the barrenness that marks our lives at times, God is patient and offers us the possibility to change and make progress on the path towards good. However, the deferment requested and received in expectation of the tree bearing fruit also indicates the urgency of conversion. The vinedresser tells the master: “Let it alone, sir, this year also” (v. 8). The possibility of conversion is not unlimited; thus, it is necessary to seize it immediately; otherwise it might be lost forever. This Lent, we can consider: what do I have to do to draw nearer to the Lord, to convert myself, to “cut out” those things that are not good? “No, no, I will wait for next Lent”. But will I be alive next Lent? Today, let us each think: what must I do before this mercy of God who awaits me and who always forgives? What must I do? We can have great trust in God’s mercy but without abusing it. We must not justify spiritual laziness, but increase our commitment to respond promptly to this mercy with heartfelt sincerity.

During the time of Lent, the Lord invites us to convert. Each of us must feel addressed by this call, and correct something in our lives, in our way of thinking, of behaving and of living our relationships with others. At the same time, we must imitate the patience of God who trusts in everyone’s ability to “rise again” and to continue the journey. God is Father and does not extinguish the weak flame, but rather, accompanies and cares for those who are weak so that they may gain strength and bring their contribution of love to the community. May the Virgin Mary help us to live these days of preparation for Easter as a time of spiritual renewal and trusting openness to the grace of God and his mercy.






Chapter 13

18-21


Pope Francis   29.10.19   Holy Mass Santa Marta (Domus Sanctae Marthae)      Romans 8: 18-25,      Luke 13: 18-21

Pope Francis  29.10.19  Santa Marta

In the First Reading of today's Liturgy, taken from St Paul's letter to the Romans (Rom 8:18-25) the Apostle sings a hymn to hope. Certainly some of the Romans have come to complain and Paul exhorts us to look ahead. "I believe that the sufferings of the present time are not comparable to the future glory that will be revealed in us," he says, speaking also of Creation as "awaiting with eager expectation for the revelation of the children of God". There may be suffering and problems but this is tomorrow, while today you have the security of the promise that it is the Holy Spirit who awaits us and works already from this moment.

Hope is in fact like throwing an anchor to the other shore and clinging to the rope. But not only we, but of all Creation in hope will be freed, will enter into the glory of the children of God. And we too, who possess the first fruits of the Spirit, the security deposit, groan inwardly waiting for adoption.

Hope is this living in tension, always; knowing that we cannot make a nest here: the life of the Christian is in ongoing tension. If a Christian loses this perspective, his life becomes static and things that do not move are corroded. Let's think of water: when the water is still, it doesn't run, it doesn't move, it stagnates. A Christian who is not capable of being stretched, of being in tension, is missing something: he will end up stagnant. For him, the Christian life will be a philosophical doctrine, he will live it like that, he will say that it is faith but without hope it is not.

It is difficult to understand hope. If we speak of faith, we refer to faith in God who created us, in Jesus who redeemed us; and to reciting the Creed and to knowing concrete things about faith. If we speak of charity, it concerns doing good to one's neighbour, to others, many works of charity that are done to others. But hope is difficult to understand: it is the most humble of virtues that only the poor can have.

If we want to be men and women of hope, we must be poor, poor, not attached to anything. Poor. And open. Hope is humble, and it is a virtue that we work at - so to speak - every day: every day we have to take it back, every day we have to take the rope and see that the anchor is fixed there and I hold it in my hand; every day we have to remember that we have the security, that it is the Spirit who works in us with small things.

In today's Gospel (Lk 13:18-21) Jesus compares the Kingdom of God to the mustard seed planted in the garden. Let's wait for it to grow. We don't go every day to see how it goes, because otherwise it will never grow, because, as Paul says, "hope needs patience". It is the patience of knowing that we sow, but it is God who gives growt". Hope is artisanal, small, it is sowing a grain and letting the earth give growth.

To talk about hope, Jesus, in today's Gospel, also uses the image of the yeast that a woman took and mixed in three portions of flour. Yeast not kept in the fridge but kneaded in life, just as the grain is buried underground.

For this reason, hope is a virtue that cannot be seen: it works from below; it makes us go and look from below. It is not easy to live in hope, but I would say that it should be the air that a Christian breathes, an air of hope; on the other hand, he cannot walk, he cannot go on because he does not know where to go. Hope - yes, it's true - gives us security: hope does not disappoint. Never. If you hope, you will not be disappointed. We must be open to that promise of the Lord, leaning towards that promise, but knowing that there is the Spirit that works in us.

May the Lord give us, to all of us, this grace of living in tension, in tension but not through nerves, problems, no: in tension through the Holy Spirit who throws us to the other shore and keeps us in hope.









Chapter 13

22-30


Pope Francis   25.08.13   Angelus, St Peter's Square, Rome   21st Sunday of Ordinary Time  Year C        Luke 13: 22-30

Dear Brothers and Sisters, Good morning!

Today’s Gospel invites us to reflect on the theme of 
salvation. Jesus was journeying from Galilee towards Jerusalem — the Evangelist Luke recounts — when someone asked him: “Lord, will those who are saved be few?” (13:23). Jesus does not answer the question directly: there is no need to know how many are saved; rather it is important to know which path leads to salvation. And so it was that Jesus replied saying: “Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able” (v. 24). What does Jesus mean? Through which door should we enter? And why does Jesus speak of a narrow door?

The image of the door recurs in the Gospel on various occasions and calls to mind the door of the house, of the home, where we find safety, love and warmth. Jesus tell us that there is a door which gives us access to God’s family, to the warmth of God’s house, of communion with him. This door is Jesus himself (cf. Jn 10:9). He is the door. He is the entrance to salvation. He leads us to the Father and the door that is Jesus is never closed. This door is never closed it is always open and to all, without distinction, without exclusion, without privileges. Because, you know, Jesus does not exclude anyone. Some of you, perhaps, might say to me: “But, Father, I am certainly excluded because I am a great sinner: I have done terrible things, I have done lots of them in my life”. No, you are not excluded! Precisely for this reason you are the favourite, because Jesus prefers sinners, always, in order to forgive them, to love them. Jesus is waiting for you to embrace you, to pardon you. Do not be afraid: he is waiting for you. Take heart, have the courage to enter through his door. Everyone is invited to cross the threshold of this door, to cross the threshold of faith, to enter into his life and to make him enter our life, so that he may transform it, renew it and give it full and enduring joy.

In our day we pass in front of so many doors that invite us to come in, promising a happiness which later we realize lasts only an instant, exhausts itself with no future. But I ask you: by which door do we want to enter? And who do we want to let in through the door of our life? I would like to say forcefully: let’s not be afraid to cross the threshold of faith in Jesus, to let him enter our life more and more, to step out of our selfishness, our closure, our indifference to others so that Jesus may illuminate our life with a light that never goes out. It is not a firework, not a flash of light! No, it is a peaceful light that lasts for ever and gives us peace. Consequently it is the light we encounter if we enter through Jesus’ door.

Of course Jesus’ door is a narrow one but not because it is a torture chamber. No, not for that reason! Rather, because he asks us to open our hearts to him, to recognize that we are sinners in need of his salvation, his forgiveness and his love in order to have the humility to accept his mercy and to let ourselves be renewed by him. Jesus tells us in the Gospel that being Christians does not mean having a “label”! I ask you: are you Christians by label or by the truth? And let each one answer within him- or herself! Not Christians, never Christians by label! Christians in truth, Christians in the heart. Being Christian is living and witnessing to faith in prayer, in works of charity, in promoting justice, in doing good. The whole of our life must pass through the narrow door which is Christ.

Let us ask the Virgin Mary, Door of Heaven, to help us cross the threshold of faith and to let her Son transform our life, as he transformed hers to bring everyone the joy of the Gospel.





Chapter 13

22-30  cont.




Pope Francis   21.08.16  Angelus, St Peter's Square, Rome     21st Sunday of Ordinary Time  Year C           Luke 13: 22-30
 

   
Dear Brothers and Sisters, Good morning!

Today’s Gospel passage urges us to meditate on the topic of 
salvation. St Luke the Evangelist tells us that while Jesus was travelling to Jerusalem, he was approached by a man who asked him this question: “Lord, will those who are saved be few?” (Lk 13:23). Rather than giving a direct answer, Jesus shifts the issue to another level in an evocative way, which the disciples don’t understand at first: “strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able” (v. 24). Using the image of a door, he wants his listeners to understand that it is not a question of numbers — how many will be saved —, how many is not relevant, but rather, it is important for everyone to know the way that leads to salvation.

This way means entering through a door. But where is the door? Who is the door? Jesus himself is that door. He says so in the Gospel of John: “I am the door” (10:9). He leads us to communion with the Father, where we find love, understanding and protection. But why is this door narrow, one might ask? Why does he say it is narrow? It is a narrow door not because it is oppressive, but because it demands that we restrain and limit our pride and our fear, in order to open ourselves to Him with humble and trusting hearts, acknowledging that we are sinners and in need of his forgiveness. This is why it is narrow, to limit our pride, which swells us. The door of God’s mercy is narrow but is always open to everyone! God does not have preferences, but always welcomes everyone, without distinction. A narrow door to restrain our pride and our fear; a door open wide because God welcomes us without distinction. And the salvation that He gives us is an unending flow of mercy that overcomes every barrier and opens surprising perspectives of light and peace. The door is narrow but always open wide: do not forget this.

Once more, Jesus extends a pressing invitation to us today to go to Him, to pass through the door of a full, reconciled and happy life. He awaits each one of us, no matter what sins we have committed, to embrace us, to offer us his forgiveness. He alone can transform our hearts, He alone can give full meaning to our existence, giving us true joy. By entering Jesus’ door, the door of faith and of the Gospel, we can leave behind worldly attitudes, bad habits, selfishness and narrow-mindedness. When we encounter the love and mercy of God, there is authentic change. Our lives are enlightened by the light of the Holy Spirit: an inextinguishable light!

I would like to propose something to you. Let us think now for a moment, in silence, of the things that we have inside us which prevent us from entering the door: my pride, my arrogance, my sins. Then, let us think of the other door, the one opened wide by the mercy of God who awaits us on the other side to grant us forgiveness.

The Lord offers us many opportunities to be saved and to enter through the door of salvation. This door is an occasion that can never be wasted: we don’t have to give long, erudite speeches about salvation, like the man who approached Jesus in the Gospel. Rather, we have to accept the opportunity for salvation. Because at a certain moment, the master of the house will rise and shut the door (cf. Lk 13:25), as the Gospel reminded us. But if God is good and loves us, why would he close the door at a certain point? Because our life is not a video game nor a television soap opera. Our life is serious and our goal is important: eternal salvation.

Let us ask the Virgin Mary, the Gate of Heaven, to help us seize the opportunities the Lord gives us in order to cross the threshold of faith and thus to enter a broad path: it is the path of salvation that can embrace all those who allow themselves to be enraptured by love. It is love that saves, the love that already on this earth is a source of happiness for all those who, in meekness, patience and justice, forget about themselves and give themselves to others, especially to those who are most weak.






Chapter 13

22-30  cont.




Pope Francis    25.08.19  Angelus, St Peter's Square, Rome       21st Sunday of Ordinary Time  Year C      Luke 13: 22-30

Pope Francis  25.08.19 Angelus - Salvation

Dear Brothers and Sisters, good morning!

Today's Gospel (cf. Luke 13:22-30) presents Jesus who passes through cities and villages teaching, heading to Jerusalem, where He knows that He must die on the cross for the salvation of all of us. In this context, a certain person asks Him a question, saying: "Lord, will only a few people be 
saved?" (see 23). The question was debated at that time – how many would be saved, how many would not... – and there were different ways of interpreting the scriptures in this regard, depending on the verse that someone would site. Jesus, however, turned the question around – a question that dwelt only on the quantity - a few - and instead placed the answer on the plain of responsibility, inviting us to use the present time well. He says: "Strive to enter through the narrow gate, for many, I tell you, will attempt to enter, but they will not succeed" (v. 24).

With these words, Jesus makes it clear that it is not a matter of numbers, there is no "limited number" in Heaven! But it's a question from this point forward of going through the correct door. This is a place that everyone can enter but it's narrow. This is the problem. Jesus does not want to deceive us, by saying: "Yes, rest assured, it is easy, there is a beautiful highway and at the end a huge door...". No Jesus doesn't tell us this: Jesus tells us that the door is narrow. He tells us exactly how things stand: the passage is narrow. In what sense? In the sense that in order to save oneself you have to love God and your neighbour, and this is not comfortable! It is a "narrow gate" because it is demanding, love is always demanding, it requires a commitment, indeed, effort, that is, a determined and persevering will to live according to the Gospel. St. Paul calls it "the good fight of faith"(1Tm 6.12). It requires commitment every day, all of the day to love the Lord and ones neighbour.

And, to explain Himself better, Jesus tells a parable. There is a landlord, who represents the Lord. His home symbolizes eternal life, that is, salvation. And here comes the image of the door. Jesus says: "When the landlord stands up and closes the door, then you are left outside, you will begin to knock on the door, and say, "Lord, open the door for us." But he will answer you, "I don't know where you are from" (v. 25). These people will then try to be recognized, reminding the landlord: "I ate with you, I drank with you... I have listened to your advice, your teachings in public..." (see v. 26); "I was there when you gave that lecture..." But the Lord will repeat again that he does not know them, and calls them "evil doers" That's the problem! The Lord will not recognize us because of the titles we have – "But look, Lord, I belonged to that association, I was a friend of that monsignor, of that cardinal, of that priest...". No, titles don't matter, they don't matter. The Lord will recognize us only because of a humble life, a good life, a life of faith that results in works.

And for us Christians, this means that we are called to establish a true communion with Jesus, praying, going to church, approaching the Sacraments and nourishing ourselves on His Word. This keeps us in faith, nourishes our hope, and revives charity. And so, with the grace of God, we can and must spend our lives for the good of our brothers and sisters, struggling against all forms of evil and injustice.

May the Blessed Virgin Mary assist us in this. She passed through the narrow gate that is Jesus. She welcomed Him with all her heart and followed Him every day of her life, even when she did not understand, even when a sword pierced her soul. For this reason we invoke her as "The Gate of Heaven": Mary, Gate of Heaven; a gate that follows exactly the model of Jesus: the gate of God's heart, a demanding heart, but which is open to all of us.





Chapter 13
31-35



Pope Francis   31.10.19  Holy Mass Santa Marta (Domus Sanctae Marthae)       Romans 8: 31b-39,     Luke 13: 31-35
Thursday of the Thirtieth week in Ordinary Time
Pope Francis  31.10.19 Santa Marta

The Holy Spirit helps us to understand the love of Christ for us and to prepare our hearts to allow ourselves to be loved by the Lord.

In the First Reading (Rom 8:31b-39), St Paul could seem to some to be too proud or too sure of himself when he affirms that anguish, or distress, or persecution, or famine, or nakedness, or peril, or the sword will succeed in separating us from Christ.

St Paul is really showing us that we conquer overwhelmingly through the love of Christ. Ever since the Lord called to Paul along the road to Damascus, the Apostle to the Gentiles sought to understand the mystery of Christ.

He had fallen in love with Christ, caught up in a strong love and not in a soap opera type of story. St Paul felt the Lord always accompanied him through all manner of good and bad times.

He felt this in love. I ask myself: do I love the Lord like him? When hard times come, how often do we feel the desire to say: ‘The Lord has abandoned me. He doesn’t love me anymore’ and then seek to abandon the Lord in turn. But Paul was sure that the Lord would never abandon him. He understood the love of Christ in his own life. This is the path that Paul shows us: the path of love at all times, through thick and thin, at every moment. This is the greatness of Paul.

Christ’s love, cannot be described. It is immeasurable.

It is really He who was sent by the Father to save us and He did so with love. He gave His life for me: there is no greater love than to give your life for another person. We can think
 about a mother – the love of a mother, for example – who gives her life for her child, accompanying him or her through life in difficult times… Jesus’ love is near to us, and is not an abstract love. It is a You-Me/Me-You love – each of us – with our own first and last name.

In Luke’s Gospel, something concrete in Jesus’ love. Speaking about Jerusalem, Jesus recalls the times He tried to gather her children, "like a hen gathers her brood under her wings", but was opposed. So he wept.

Chris's love leads Him to tears, to weep for each of us. What tenderness is in this expression. Jesus could have condemned Jerusalem, said horrible things… But he laments that she would not allow herself to be loved like the hen’s chicks. This is the tender love of God in Jesus. Which is exactly what Paul understood. If we cannot feel or understand the tender love of God in Jesus for each of us, then we will never, never, be able to understand the love of Christ. It is a type of love that always waits patiently, like the love with which He plays His last card with Judas: ‘Friend’, offering him a way out, even until the end. He loves even the worst sinners with this tenderness, all the way up to the end. I’m not sure we think about Jesus being so tender – Jesus who cries, as He cried before the tomb of Lazarus, as He cried here looking out over Jerusalem.

Let us ask ourselves if Jesus weeps for us, He who has given us so many things while we often choose to take another path.

The love of God, is expressed in the tender tears of Jesus, which is why St Paul had fallen so in love with Christ that nothing could drag him away from Him.







Chapter 14







Chapter 14

1-14


Pope Francis     28.06.16  Angelus, St Peter's Square, Rome       22nd Sunday of Ordinary Time  Year C     Luke 14:1, 7-14

Dear Brothers and Sisters, Good morning!

In the scene from today’s Gospel passage, Jesus, in the home of one of the chief Pharisees, observes that the guests at lunch rush to choose the first place. It is a scene that we have seen so often: seeking the best place even “with our elbows”. Observing this scene, Jesus shares two short parables, and with them two instructions: one concerning the place, and the other concerning the reward.

The first analogy is set at a wedding banquet. Jesus says: “When you are invited by any one to a marriage feast, do not sit down in a place of honour, lest a more eminent man than you be invited by him; and he who invited you both will come and say to you, ‘Give place to this man’, and then you will begin with shame to take the lowest place” (Lk 14:8-9). With this recommendation, Jesus does not intend to give rules of social behaviour, but rather a lesson on the value of 
humility. History teaches that pride, careerism, vanity and ostentation are the causes of many evils. And Jesus helps us to understand the necessity of choosing the last place, that is, of seeking to be small and hidden: humility. When we place ourselves before God in this dimension of humility, God exalts us, he stoops down to us so as to lift us up to himself; “For every one who exalts himself will be humbled, and he who humbles himself will be exhalted.” (v. 11).

Jesus’ words emphasize completely different and opposing attitudes: the attitude of those who choose their own place and the attitude of those who allow God to assign it and await a reward from Him. Let us not forget this: God pays much more than men do! He gives us a much greater place than that which men give us! The place that God gives us is close to his heart and his reward is eternal life. “You will be blessed”, Jesus says, “you will be repaid at the resurrection of the just” (v. 14).

This is what is described in the second parable, in which Jesus points out the attitude of selflessness that ought to characterize hospitality, and he says: “But when you give a feast, invite the poor, the maimed, the lame, the blind, and you will be blessed, because they cannot repay you” (vv. 13-14). This means choosing 
gratuitousness rather than self-seeking and calculating to obtain a reward, seeking interest and trying to increase your wealth. Indeed, the poor, the simple, those who ‘don’t count’, can never reciprocate an invitation to a meal. In this way Jesus shows his preference for the poor and the excluded, who are the privileged in the Kingdom of God, and he launches the fundamental message of the Gospel which is to serve others out of love for God. Today, Jesus gives voice to those who are voiceless, and to each one of us he addresses an urgent appeal to open our hearts and to make our own the sufferings and anxieties of the poor, the hungry, the marginalized, the refugees, those who are defeated by life, those who are rejected by society and by the arrogance of the strong. And those who are discarded make up the vast majority of the population.

At this time, I think with gratitude of the soup kitchens
 where many volunteers offer their services, giving food to people who are alone, in need, unemployed or homeless. These soup kitchens and other works of mercy — such as visiting the sick and the imprisoned — are a training ground for charity that spreads the culture of gratuity, as those who work in these places are motivated by God’s love and enlightened by the wisdom of the Gospel. In this way serving others becomes a testimony of love, which makes the love of Christ visible and credible.

Let us ask the Virgin Mary, who was humble throughout her whole life, to lead us every day along the way of humility, and to render us capable of free gestures of welcome and solidarity with those who are marginalized, so as to become worthy of the divine reward.





Chapter 14

1-14  cont.




Pope Francis        05.11.18   Holy Mass  Santa Marta         Philippians 2: 1-4         Luke 14: 12-14
do not do things out of self-interest

Jesus’ teaching is clear: “do not do things out of self-interest”, do not choose your friendships on the basis of convenience.

Reasoning on the basis of one's own advantage is a form of selfishness, segregation and self-interest whilst Jesus’ message is exactly the opposite.

Do nothing out of selfishness or out of vainglory but humbly regard others as more important than ourselves.

Gossip, stems from 
rivalry and is used to destroy others.

Rivalry is ugly: you can perpetrate it openly, in a direct way, or with white gloves. But it always aims to destroy the other and to ‘raise oneself up’ by diminishing the other. Rivalry stems from self- interest.

Equally harmful, is someone who prides himself on being superior to others.

This attitude, destroys communities and families: “Think of the rivalry between siblings for the father’s inheritance for example”, it is something we see every day.

Christians, must follow the example of the Son of God, cultivating “
gratuitousness”: doing good without expecting or wanting to be repaid, sowing unity and abandoning rivalry or vainglory.

Building peace with small gestures paves a path of harmony throughout the world
.

When we read of wars, of the famine of children in Yemen caused by the conflict there, we think “that’s far away, poor children… why don't they have food?”

The same war is waged at home and in our institutions, stemming from rivalry: that’s where war begins! And that’s where peace must be made: in the family, in the parish, in the institutions, in the workplace, always seeking unanimity and harmony and not one's own interest.




Chapter 14

1-14  cont.



Pope Francis     01.09.19  Angelus, St Peter's Square, Rome    22nd Sunday of Ordinary Time  Year C      Luke 14: 1, 7-14

Pope Francis   01.09.19 Angelus Humility

Dear Brothers and Sisters, good morning!

First of all, I have to apologize for the delay, but there was an accident: I was locked in the elevator for 25 minutes! There was a drop in voltage and the elevator stopped. Thank God for the Fire Brigade who came – thank you so much! – and after 25 minutes of work they managed to get it to go. A round of applause for the Fire Department!

The Gospel of this Sunday (cf. Lc 14:1,7-14) shows us Jesus attending a banquet in the house of a Pharisee leader. Jesus watches and observes as the guests run, and hurry to get the top places. It is a rather widespread attitude, even in today, and not only when you are invited to a meal: usually, you look for the top place to assert a supposed superiority over others. In fact, this race to the top is bad for the community, both civil and ecclesiastical, because it ruins 
fraternity. We all know these people: climbers, who always climb to go higher, and higher... They hurt fraternity, they wound fraternity. Faced with that scene, Jesus recounts two short parables.

The first parable is addressed to the one who is invited to a banquet, and urges him not to put himself first, because, he says, "a more distinguished guest than you, may have been invited by him and the host who invited both of you may approach you and say: "Give your place to that person!" An embarrassment! "and then you would proceed with embarrassment to take the lowest place" (see Vv. 8-9). Jesus, on the other hand, teaches us to have the opposite attitude: "When you are invited, go and take the lowest place, so that when the host comes to you he may say : "My friend, move up to a higher position!" (see 10). Therefore, we should not seek on our own initiative the attention and consideration of others, but rather let others give it to us. Jesus always shows us the way of 
humility - we must learn the way of humility! – because it is the most authentic one, which also allows us to have authentic relationships. True humility, not fake humility, that in the Piedmont is called quaciamiller, no, not that. But true humility. 

In the second parable, Jesus addresses the one who invites and, referring to the way of selecting the guests, tells him: "When you offer a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because they of their inability to repay you" (v. 13-14). Here, too, Jesus goes completely against the tide, manifesting as always the logic of God the Father. And he also adds the key to interpreting His speech. And what's the key? A promise: if you do so, "you will be repaid at the resurrection of the righteous" (v. 14). This means that whoever behaves in this way will have the divine reward, much higher than any human exchange expected: I do you this favour and wait for you to give me one in return. No, this is not Christian. Humble 
generosity is Christian. Human exchange, in fact, usually distorts relationships, makes them "commercial", introducing self-interest into a relationship that should be generous and free. Instead, Jesus invites selfless generosity, to open the way to a much greater joy, the joy of being part of God's own love that awaits us, all of us, in the heavenly banquet.

May the Virgin Mary, "the humblest and highest of creatures" (Dante, Paradise, XXXIII, 2), help us to recognize ourselves as we are, that is, small; and to rejoice in giving without something in return.





Chapter 14

15-24


Pope Francis   07.11.17  Holy Mass, Domus Sanctae Marthae  (Santa Marta ), Rome         31st Week in Ordinary Time Year A      Luke 14: 15-24

There is an “entrance ticket” to the Lord’s salvation; it is a free ticket, but one which will be appointed to the men and women who realise that they “need care and healing in body and soul”.

The Lord goes to the house of a leader of the Pharisees
 for a meal and there he is reproached for not observing the ablutions. Then, during the banquet the Lord advises not to seek the place of honour because there is the danger that one more eminent could come and the master of the house say: ‘give up your place for this person, move!’. It would be embarrassing.

The passage continues with the advice that the Lord gives as to who should be invited to a banquet at home, identifying the elect as those who have nothing to give you in exchange. Such is the gratuity of the banquet. Consequentially, after the Lord had finished explaining this, one of the fellow diners said to Jesus: ‘Blessed is he who shall eat bread in the kingdom of God!’ The Lord, without explanation, responded to him with a parable of this man who held a great banquet and invited many. However, the first ones to be invited did not want to go to the dinner; they did not care about the meal or the people who were there, or of the Lord who invited them; they were interested in other things.

In fact, one after the other they began to make excuses,  thus the first said to him, ‘I have bought a field’; the other, ‘I have bought five yoke of oxen’; another, ‘I have married’. They each had their own interests which were greater to them than the invitation. The fact is, that they clung to interests asking themselves, ‘what could I gain?’ For this reason, their response to the freely given invitation was “‘I do not care; perhaps another day, I am so busy, I cannot go’”. They were busy like the man who, after the harvest, after the gathering of the grain, made store houses in order to expand his goods, poor man, he died that night.

These people are attached to interests to the point in which they fall into slavery of the spirit, and they are incapable of understanding the gratuity of the invitation. Indeed, if one does not understand the gratuity of God’s invitation, then one understands nothing.

God’s invitation is always free thus posing the question: “In order to go to this banquet what should one pay?”. The entrance ticket is to be sick, to be poor, to be a sinner, that is, we must be in need, both in body and in soul; “need of care, healing, and love”.

Here one sees two attitudes. The first, that of God, is always free: in order to save, God does not charge anything. God’s freely given love is universal, for the gratuity of God has no limits, He receives everyone. Indeed, in the scripture passage, the master gets angry, saying to his servant, “go out quickly into the streets and lanes of the city and bring in the poor and maimed and blind and lame”, and in Matthew’s version of the parable, the master even says to bring the good and bad.

However, those who mind their own interests do not understand the gratuity. They are like the son who remained by the father’s side when the younger son left; then, after much time he returned, poor, and the father holds a feast and this son does not want to enter into that banquet. He does not want to enter into that feast because he does not understand, and says: ‘He has spent all the money; he has spent the inheritance, on vice and sin, and you hold him a feast? And I, who am a practising Catholic, I go to mass every Sunday, I carry out my duties, and to me, nothing?’

The fact is that he does not understand the gratuity of salvation; he thinks that salvation is the fruit of ‘I pay and you save me’”. Rather, “salvation is free”, and if you do not enter into such a dynamic of gratuity you will not understand anything.

Salvation, is a gift from God to which I respond with another gift, the gift of my heart. There are those however, who have other interests when they hear talk of gifts, and they say to themselves: “‘I will give this gift and tomorrow and the next day, or on another occasion, he will give me another’”. As such there is always an exchange.

Rather, the Lord does not ask for anything in exchange, only love and faithfulness, for He is love and He is faithful. Indeed, salvation is not bought, one simply enters the banquet: ‘Blessed is he who shall eat bread in the kingdom of God! This, is salvation.

I ask myself, what do they feel, the ones who are indisposed to come to this banquet? They feel safe, they feel secure, they feel saved in their own way, outside of the banquet, for they have lost the meaning of gratuity; they have lost the meaning of love and they have lost a greater and more beautiful thing, namely the capacity to feel themselves loved, which leaves no hope; when you no longer feel loved, you have lost everything.

Let us turn our gaze towards the master of the house who wants his house filled: he is so full of love that in his gratuity he wants to fill his home, and therefore, we implore the Lord to save us from losing the capacity to feel loved.



Chapter 14

15-24 cont.



Pope Francis      06.11.18  Holy Mass Santa Marta         Philippians 2: 5-11,      Luke 14: 15-24
https://sites.google.com/site/francishomilies/busy/06.11.18.jpg

The parable of the man who gave a great banquet, and sent out many invitations. His servants told the guests, “‘Come: everything is now ready.’ But one by one they all began to excuse themselves. There is always an apology. They apologize. Apologizing is the polite word we use in order not to say, ‘I refuse.’

And so the master then told his servants to bring in here the poor and the crippled, the blind and the lame.

This passage, ends with a second refusal, this one from the mouth of Jesus Himself. When someone rejects Jesus, the Lord waits for them, gives them a second chance, perhaps even a third, a fourth, a fifth… but in the end, He rejects them.

And this refusal makes us think of ourselves, of the times that Jesus calls us; calls us to celebrate with Him, to be close to Him, to change our life. Think about seeking out His most intimate friends and they refuse! Then He seeks out the sick… and they go; perhaps some refuse. How many times do we hear the call of Jesus to come to Him, to do a 
work of charity, to pray, to encounter Him, and we say: “Excuse me Lord, I’m busy, I don’t have time. Yes, tomorrow today I can’t…” And Jesus remains there.

How often do we, too, ask Jesus to excuse us when “He calls us to meet Him, to speak with Him, to have a nice chat.” “We, too, refuse Him." 

Each one of us should think: In my life, how many times have I felt the inspiration of the Holy Spirit to do a work of charity, to encounter Jesus in that work of charity, to go to pray, to 
change your life in this area, in this area that is not going well? And I have always found a reason to excuse myself, to refuse.

In the end, those who do not reject Jesus, and are not rejected by Him, will enter the Kingdom of God. But the Holy Father had a warning for those who think to themselves “Jesus is so good, in the end He forgives everything”.

Yes, He is good, He is merciful – He is merciful, but He is also just. And if you close the door of your heart from within, He cannot open it, because He is very respectful of our heart.
 Refusing Jesus is closing the door from within, and He cannot enter.

It is Jesus Himself who pays for the feast. In the first Reading, St Paul reveals the cost of the banquet, speaking of Jesus, who “emptied Himself, taking the form of a slave, humbling Himself to the point of dying on the Cross.” Jesus, paid for the feast with His life.”



Chapter 14

15-24 cont.



Pope Francis   05.11.19  Holy Mass Santa Marta (Domus Sanctae Marthae)       Tuesday of the Thirty-first week in Ordinary Time     Luke 14: 15-24

Pope Francis  05.11.19  Salvation

In Saint Luke’s Gospel today, Jesus tells the parable of a man who wants to give a great feast. But his guests offer various excuses and refuse his invitation. Instead, the man sends his servants to call the poor and the lame to fill his house and enjoy his hospitality.

This story both summarizes the history of 
salvation and describes the behaviour of many Christians.

The dinner, the feast, represents Heaven, eternity with the Lord. You never know whom you might meet at a dinner; you meet new people; you also find people you may not want to see; but the atmosphere of the feast is joy and lavishness. Because a true feast must be freely given. Our God always invites us this way, He doesn’t make us pay an entrance fee. At real celebrations, you don't pay to get in: the host pays, the one who invites you pays. But there are those who put their own interests first before that freely-given invitation:

Faced with that lavishness, that universality of the feast, there is an attitude that blocks the heart: "
I'm not going. I prefer to be alone, with the people I like, closed up". And this is sin; the sin of the people of Israel, the sin of all of us. Closure. "No, this is more important to me than that. No, it’s mine". Always mine.

This refusal, is also a sign of contempt toward the one inviting
 us: It is like saying to the Lord: "Don’t disturb me with your celebration". It is closing ourselves off to what the Lord offers us: the joy of encountering Him.

And we will be faced with this choice, this option, many times along the journey of life: either the lavishness of the Lord, going to visit the Lord, encountering the Lord, or closing myself in on my own affairs, my own interests. That is why the Lord, speaking of one way of being closed, said it is very hard for a rich person to enter the kingdom of heaven. But there are good rich people, saints, who are not attached to wealth. But most of them are attached to wealth, they are closed. And that's why they can't understand what the celebration is. But they have the security of things they can touch.

The Lord's reaction to our refusal is firm: he wants all sorts of people called to the feast, brought there, even forced to come, good people and bad. Everyone is invited. Everyone. No one can say, 'I am bad, I can’t ...'. No. The Lord is waiting for you in a special way because you are bad. The response of the father to the prodigal son who returns home: the son starts a speech, but the father stops him and embraces him. That’s the way the Lord is, He is gratuitous.

In the First Reading where the Apostle Paul warns against hypocrisy Jesus’ response to the Jews who rejected Him because they believed themselves to be just was: "I tell you that prostitutes and tax collectors will enter the kingdom of heaven before you". The Lord loves those who are most disregarded, but He calls us. Faced with our closure, however, He keeps His distance and becomes angry, as we heard in the Gospel.

Let us think about this parable the Lord tells us today. How is our life going? What do I prefer? Do I always accept the invitation of the Lord or close myself off in my interests, in my smallness? And let us ask the Lord for the grace always to accept to go to His feast, which is free.







Chapter 14

25-33



Pope Francis   08.09.13  Angelus, St Peter's Square, Rome       23rd Sunday of Ordinary Time  Year C       Luke 14: 25-33

Dear Brothers and Sisters,

Good morning! In today’s Gospel Jesus insists on the conditions for being his disciples: preferring nothing to the love of Christ, carrying one’s cross and following him. Many people in fact drew near to Jesus, they wanted to be included among his followers; and this would happen especially after some miraculous sign which accredited him as the Messiah, the King of Israel. However Jesus did not want to disappoint anyone. He knew well what awaited him in Jerusalem and which path the Father was asking him to take: it was the Way of the Cross, the way of sacrificing himself for the forgiveness of our sins. Following Jesus does not mean taking part in a triumphal procession! It means sharing his merciful love, entering his great work of mercy for each and every man and for all men. The work of Jesus is, precisely, a work of mercy, a work of forgiveness and of love! Jesus is so full of mercy! And this universal pardon, this mercy, passes through the Cross. Jesus, however, does not want to do this work alone: he wants to involve us too in the mission that the Father entrusted to him. After the Resurrection he was to say to his disciples: “As the Father has sent me, even so I send you”... if you forgive the sins of any, they are forgiven” (Jn 20:21-22). Jesus’ disciple renounces all his possessions because in Jesus he has found the greatest Good in which every other good receives its full value and meaning: family ties, other relationships, work, cultural and economic goods and so forth.... 
The Christian detaches him or herself from all things and rediscovers all things in the logic of the Gospel, the logic of love and of service.

To explain this requirement, Jesus uses two parables: that of the tower to be built and that of the king going to war. The latter says: “What king, going to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends an embassy and asks terms of peace” (Lk 14:31-32). Jesus does not wish to address the topic of war here; it is only a parable. Yet at this moment in which we are praying intensely for peace, this word of the Lord touches us to the core, and essentially tells us: there is a more profound war that we must all fight! It is the firm and courageous decision to renounce 
evil and its enticements and to choose the good, ready to pay in person: this is following Christ, this is what taking up our cross means! This profound war against evil! What is the use of waging war, so many wars, if you aren't capable of waging this profound war against evil? It is pointless! It doesn’t work.... Among other things this war against evil entails saying “no” to the fratricidal hatred and falsehood that are used; saying “no” to violence in all its forms; saying “no” to the proliferation of weapons and to the illegal arms trade. There is so much of it! So much of it! And the doubt always remains: is this war or that war — because wars are everywhere — really a war to solve problems or is it a commercial war for selling weapons in illegal trade? These are the enemies to fight, united and consistent, following no other interests than those of peace and of the common good.

Dear brothers and sisters, today we are also commemorating
 the Nativity of the Virgin Mary, a Feast particularly dear to the Eastern Churches. And let all of us now send a beautiful greeting to all the brothers, sisters, bishops, monks and nuns of the Eastern Churches, both Orthodox and Catholic, a beautiful greeting! Jesus is the sun, Mary is the dawn that heralds his rising. Yesterday evening we kept vigil, entrusting to her intercession our prayers for peace in the world, especially in Syria and throughout the Middle East. Let us now invoke her as Queen of Peace. Queen of Peace pray for us! Queen of Peace pray for us!





Chapter 14

25-33 cont.



Pope Francis     08.09.19  Holy Mass,  Soamandrakizay diocesan field (Antananarivo), Madagascar     23rd Sunday of Ordinary Time  Year C       Luke 14: 25-33 
  
Pope Francis  08.09.19 Madagascar

The Gospel tells us that “great multitudes accompanied Jesus” (Lk 14:25). Like the multitudes gathered along his path, you too have come in great numbers to receive his message and follow in his footsteps. But you also know that following Jesus is not easy. You haven’t had much rest, and many of you have even spent the night here. Today, Luke’s Gospel reminds us of how demanding that commitment can be.

We should realize that Luke sets out those demands within his account of Jesus’ ascent to Jerusalem. He starts with the parable of the banquet to which everyone is invited, especially the outcasts living on the streets, in the squares and at the crossroads. And he concludes with the three “parables of mercy”, where a party is celebrated when what was lost was found, where someone who seemed dead is welcomed with joy and restored to life with the possibility of making a new start. For us as Christians, our sacrifices only make sense in the light of the joyful celebration of our encounter with Jesus Christ.

Jesus’ first demand has to do with 
family relationships. The new life the Lord holds out to us seems troubling and scandalously unjust to those who think that entry into the kingdom of heaven can be limited or reduced only to bonds of blood or membership in a particular group, clan or particular culture. When “family” becomes the decisive criterion for what we consider right and good, we end up justifying and even “consecrating” practices that lead to the culture of privilege and exclusion: favouritism, patronage and, as a consequence, corruption. The Master demands that we see beyond this. He says this clearly: anyone incapable of seeing others as brothers or sisters, of showing sensitivity to their lives and situations regardless of their family, cultural or social background “cannot be my disciple” (Lk 14:26). His devoted love is a free gift given to all and meant for all.

Jesus’ second demand shows us how hard it is to follow him if we seek to identify the kingdom of heaven with our personal agenda or our attachment to an ideology that would abuse the name of God or of religion to justify acts of violence, segregation and even murder, exile, terrorism and marginalization. This demand encourages us not to dilute and narrow the Gospel message, but instead to build history in fraternity and solidarity, in complete respect for the earth and its gifts, as opposed to any form of exploitation. It encourages us to practise “dialogue as the path; mutual cooperation as the code of conduct; reciprocal understanding as the method and standard” (
Document on Human Fraternity, Abu Dhabi, 4 February 2019). And not to be tempted by teachings that fail to see that the wheat and the chaff must grow together until the return of the Master of the harvest (cf. Mt 13:24-30).

Finally, how difficult it can be to share the new life that the Lord offers us when we are continually driven to self-justification, because we think that everything depends exclusively on our efforts and resources! Or, as we heard in the first reading, when the race to amass possessions becomes stifling and overwhelming, which only increases our selfishness and our willingness to use immoral means. Jesus’ demand is that we rediscover how to be grateful and to realize that, much more than a personal triumph, our life and our talents are the fruit of a gift (cf. 
Gaudete et Exsultate, 55), a gift created by God through the silent interplay of so many people whose names we will only know in the kingdom of heaven.

With these three demands, the Lord wants to prepare his disciples for the celebration of the coming of the kingdom of God, and to free them from the grave obstacle that, in the end, is one of the worst forms of enslavement: living only for oneself. It is the temptation to fall back into our little universe, and it ends up leaving little room for other people. The poor no longer enter in, we no longer hear the voice of God, we no longer enjoy the quiet joy of his love, we are no longer eager to do good… Many people, by shutting themselves up in this way, can feel “apparently” secure, yet they end up becoming bitter, querulous and lifeless. This is no way to live a full and dignified life; it is not God’s will for us, nor is it the life in the Spirit that has its source in the heart of the risen Christ (cf. 
Evangelii Gaudium
, 2).

With these demands, the Lord, as he walks towards Jerusalem, asks us to lift our gaze, to adjust our priorities and, above all, to make room for God to be the centre and axis of our life.

As we look around us, how many men and women, young people and children are suffering and in utter need! This is not part of God’s plan. How urgently Jesus calls us to die to our self-centredness, our individualism and our pride! In this way, we can allow the spirit of fraternity to triumph – a spirit born from the pierced side of Jesus Christ, in which we are born as God’s family – and in which everyone can feel loved because understood, accepted and appreciated in his or her dignity. “In the face of contempt for human dignity, we often remain with arms folded or stretched out as a sign of our frustration before the grim power of evil. Yet we Christians cannot stand with arms folded in indifference, or with arms outstretched in helplessness. No. As believers, we must stretch out our hands, as Jesus does with us” (
Homily for the World Day of the Poor, 18 November 2018).

The Word of God that we have just heard bids us set out once more, daring to take this qualitative leap and to adopt this wisdom of personal detachment as the basis for social justice and for our personal lives. Together we can resist all those forms of idolatry that make us think only of the deceptive securities of power, career, money and of the search for human glory.

The demands that Jesus sets before us cease to be burdensome as soon as we begin to taste the joy of the new life that he himself sets before us. It is the joy born of knowing that he is the first to seek us at the crossroads, even when we are lost like the sheep or the prodigal son. May this humble realism – it is a realism, a Christian realism – inspire us to take on great challenges and give you the desire to make your beautiful country a place where the Gospel becomes life, and where life is for the greater glory of God.

Let us commit ourselves and let us make the Lord’s plans our own.