Matthew Chapter 1-4



Chapter 1- 4                                                           Chapter 5    Chapter 6-10    Chapter 11-15    Chapter 16-17    Chapter 18-22    Chapter 23-25    Chapter 26-28  

Chapter 1

Chapter 1   1-25

Pope Francis      19.03.13  Mass for the inauguration of the Pontificate      Matthew 1:16-24         

In the Gospel we heard that "Joseph did as the angel of the Lord commanded him and took Mary as his wife" (Mt 1:24). These words already point to the mission which God entrusts to Joseph: he is to be the custos, the protector. The protector of whom? Of Mary and Jesus; but this protection is then extended to the Church, as Blessed John Paul II pointed out: "Just as Saint Joseph took loving care of Mary and gladly dedicated himself to Jesus Christ's upbringing, he likewise watches over and protects Christ's Mystical Body, the Church, of which the Virgin Mary is the exemplar and model" (Redemptoris Custos, 1).

How does Joseph exercise his role as protector? Discreetly, humbly and silently, but with an unfailing presence and utter fidelity, even when he finds it hard to understand. From the time of his betrothal to Mary until the finding of the twelve-year-old Jesus in the Temple of Jerusalem, he is there at every moment with loving care. As the spouse of Mary, he is at her side in good times and bad, on the journey to Bethlehem for the census and in the anxious and joyful hours when she gave birth; amid the drama of the flight into Egypt and during the frantic search for their child in the Temple; and later in the day-to-day life of the home of Nazareth, in the workshop where he taught his trade to Jesus.

How does Joseph respond to his calling to be the protector of Mary, Jesus and the Church? By being constantly attentive to God, open to the signs of God's presence and receptive to God's plans, and not simply to his own. This is what God asked of David, as we heard in the first reading. God does not want a house built by men, but faithfulness to his word, to his plan. It is God himself who builds the house, but from living stones sealed by his Spirit. Joseph is a "protector" because he is able to hear God's voice and be guided by his will; and for this reason he is all the more sensitive to the persons entrusted to his safekeeping. He can look at things realistically, he is in touch with his surroundings, he can make truly wise decisions. In him, dear friends, we learn how to respond to God's call, readily and willingly, but we also see the core of the Christian vocation, which is Christ! Let us protect Christ in our lives, so that we can protect others, so that we can protect creation!

The vocation of being a "protector", however, is not just something involving us Christians alone; it also has a prior dimension which is simply human, involving everyone. It means protecting all creation, the beauty of the created world, as the Book of Genesis tells us and as Saint Francis of Assisi showed us. It means respecting each of God's creatures and respecting the environment in which we live. It means protecting people, showing loving concern for each and every person, especially children, the elderly, those in need, who are often the last we think about. It means caring for one another in our families: husbands and wives first protect one another, and then, as parents, they care for their children, and children themselves, in time, protect their parents. It means building sincere friendships in which we protect one another in trust, respect, and goodness. In the end, everything has been entrusted to our protection, and all of us are responsible for it. Be protectors of God's gifts!

Whenever human beings fail to live up to this responsibility, whenever we fail to care for creation and for our brothers and sisters, the way is opened to destruction and hearts are hardened. Tragically, in every period of history there are "Herods" who plot death, wreak havoc, and mar the countenance of men and women.

Please, I would like to ask all those who have positions of responsibility in economic, political and social life, and all men and women of goodwill: let us be "protectors" of creation, protectors of God's plan inscribed in nature, protectors of one another and of the environment. Let us not allow omens of destruction and death to accompany the advance of this world! But to be "protectors", we also have to keep watch over ourselves! Let us not forget that hatred, envy and pride defile our lives! Being protectors, then, also means keeping watch over our emotions, over our hearts, because they are the seat of good and evil intentions: intentions that build up and tear down! We must not be afraid of goodness or even tenderness!

Here I would add one more thing: caring, protecting, demands goodness, it calls for a certain tenderness. In the Gospels, Saint Joseph appears as a strong and courageous man, a working man, yet in his heart we see great tenderness, which is not the virtue of the weak but rather a sign of strength of spirit and a capacity for concern, for compassion, for genuine openness to others, for love. We must not be afraid of goodness, of tenderness!

Today, together with the feast of Saint Joseph, we are celebrating the beginning of the ministry of the new Bishop of Rome, the Successor of Peter, which also involves a certain power. Certainly, Jesus Christ conferred power upon Peter, but what sort of power was it? Jesus' three questions to Peter about love are followed by three commands: feed my lambs, feed my sheep. Let us never forget that authentic power is service, and that the Pope too, when exercising power, must enter ever more fully into that service which has its radiant culmination on the Cross. He must be inspired by the lowly, concrete and faithful service which marked Saint Joseph and, like him, he must open his arms to protect all of God's people and embrace with tender affection the whole of humanity, especially the poorest, the weakest, the least important, those whom Matthew lists in the final judgment on love: the hungry, the thirsty, the stranger, the naked, the sick and those in prison (cf. Mt 25:31-46). Only those who serve with love are able to protect!

In the second reading, Saint Paul speaks of Abraham, who, "hoping against hope, believed"( Romans 4:18). Hoping against hope! Today too, amid so much darkness, we need to see the light of hope and to be men and women who bring hope to others. To protect creation, to protect every man and every woman, to look upon them with tenderness and love, is to open up a horizon of hope; it is to let a shaft of light break through the heavy clouds; it is to bring the warmth of hope! For believers, for us Christians, like Abraham, like Saint Joseph, the hope that we bring is set against the horizon of God, which has opened up before us in Christ. It is a hope built on the rock which is God.

To protect Jesus with Mary, to protect the whole of creation, to protect each person, especially the poorest, to protect ourselves: this is a service that the Bishop of Rome is called to carry out, yet one to which all of us are called, so that the star of hope will shine brightly. Let us protect with love all that God has given us!

I implore the intercession of the Virgin Mary, Saint Joseph, Saints Peter and Paul, and Saint Francis, that the Holy Spirit may accompany my ministry, and I ask all of you to pray for me! Amen.



Chapter 1   1-25 cont

Pope Francis   22.12.13  Angelus, St Peters Square         4th Sunday of Advent  Year A          Matthew 1: 18-24


Dear Brothers and Sisters, Good morning!

On this Fourth Sunday of 
Advent, the Gospel tells us about the events preceding the birth of Jesus, and the Evangelist Matthew presents them from the point of view of St Joseph, the betrothed of the Virgin Mary.

Joseph and Mary were dwelling in Nazareth; they were not yet living together, because they were not yet married. In the meantime, Mary, after having welcomed the Angel’s announcement, came to be with child by the power of the Holy Spirit. When Joseph realized this, he was bewildered. The Gospel
 does not explain what his thoughts were, but it does tell us the essential: he seeks to do the will of God and is ready for the most radical renunciation. Rather than defending himself and asserting his rights, Joseph chooses what for him is an enormous sacrifice. And the Gospel tells us: “Joseph, being a just man and unwilling to put her to shame, resolved to send her away quietly” (1:19).

This brief sentence reveals a true inner drama if we think about the love that Joseph had for Mary! But even in these circumstances, Joseph intends to do the will of God and decides, surely with great sorrow, to send Mary away quietly. We need to meditate on these words in order to understand the great trial that Joseph had to endure in the days preceding Jesus’ birth. It was a trial similar to the sacrifice of Abraham, when God asked him for his son Isaac (cf. Gen 22): to give up what was most precious, the person most beloved.

But as in the case of Abraham, the Lord intervenes: he found the faith he was looking for and he opens up a different path, a path of love and of happiness. “Joseph,” he says, “do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit” (Mt 1:20).

This Gospel passage reveals to us the greatness of St Joseph’s heart and soul. He was following a good plan for his life, but God was reserving another plan for him, a greater mission. Joseph was a man who always listened to the voice of God, he was deeply sensitive to his secret will, he was a man attentive to the messages that came to him from the depths of his heart and from on high. He did not persist in following his own plan for his life, he did not allow bitterness to poison his soul; rather, he was ready to make himself available to the news that, in a such a bewildering way, was being presented to him. And thus, he was a good man. He did not hate, and he did not allow bitterness to poison his soul. Yet how many times does hatred, or even dislike and bitterness poison our souls! And this is harmful. Never allow it: he is an example of this. And Joseph thereby became even freer and greater. By accepting himself according to God’s design, Joseph fully finds himself, beyond himself. His freedom to renounce even what is his, the possession of his very life, and his full interior availability to the will of God challenge us and show us the way.

Let us make ourselves ready to celebrate Christmas by contemplating Mary and Joseph: Mary, the woman full of grace who had the courage to entrust herself totally to the Word of God; Joseph, the faithful and just man who chose to believe the Lord rather than listen to the voices of doubt and human pride. With them, let us walk together toward Bethlehem.


Chapter 1   1-25 cont

Pope Francis          08.09.15  Holy Mass Casa Santa Marta (Domus Sanctae Marthae)      Micah 5: 1-4a,       Matthew 1: 1-16, 18-23
Feast of the Nativity of the Blessed Virgin Mary




The Collect asked the Lord for “the grace of unity and peace”. God reconciles: he reconciles the world to himself through Christ. Jesus, brought to us by Mary, makes peace, gives peace to two peoples, and of two peoples he makes one: Hebrews and Gentiles. One people. He makes peace. Peace in their hearts. But, how does God reconcile?. In what manner does he do this? Does he perhaps make a great assembly? Does everyone come to an agreement? Do they sign a document?. No. God uses a specific method to make peace: he reconciles and makes peace in the little things and on the journey.

“Littleness” was spoken of in the First Reading (Mic 5:1-4): “But you, O Bethlehem Ephrathah, who are little...”. In other words: you are so little: but you will be great, because your ruler will be born from you and he will be peace. He himself will be peace, because from that littleness comes peace. This is the manner of God, who chooses little things, humble things, to do great works. The Lord, is the Great One and we are the little ones, but the Lord advises us to make ourselves little like children to be able to enter the Kingdom of Heaven, whereas the great ones, the powerful, the arrogant, the proud cannot enter. God, however, reconciles and makes peace in littleness.

The Lord also reconciles on the journey: walking. The Lord does not want to make peace and reconcile with a magic wand: today — boom! — all done! No. He journeys with his people. An example of this action of God is found in the day’s Gospel (Mt 1:1-16, 18-23). The passage regarding Jesus’ lineage may seem somewhat repetitious: This one begot that one, that one begot this one, this one begot that one.... It’s a list. Yet, it is God’s journey: God’s journey among men, good and bad, because on this list there are saints and there are sinful criminals.

Thus, it is a list which even contains much sin. However, God is not afraid: he journeys. He walks with his people. And on this journey he makes hope grow in his people, hope in the Messiah. This is the closeness of God. Moses said it to his own: “Think about it: what nation has a God as close as ours?”. Thus, this journeying in littleness, with his people, this walking with the good and bad gives us our way of life. In order to walk as Christians, in order to make peace and reconcile as Jesus did, we have the path: With the Beatitudes and with the protocol by which we will all be judged. Matthew, 25: ‘Do likewise: little things’. This means in littleness and by journeying.


The people of Israel dream of being set free, they have this dream because it was promised to them. Even Joseph dreams and his dream is somewhat like a summary of the entire history of God’s journey with his people. However, not only does Joseph have dreams: God dreams. God our Father has dreams, and he dreams beautiful things for his people, for each of us, because he is Father and as Father he thinks and dreams of the best for his children.

In conclusion, this great and almighty God teaches us to do great works of peacemaking and of reconciliation in littleness, by walking, and by not losing hope, with the capacity to dream great dreams, to have vast horizons.

Let us in this commemoration of the beginning of a crucial phase of salvation history, the birth of Our Lady seek the grace that we asked for in prayer, that of unity, of reconciliation, and of peace. To be always on the path, close to others and with great dreams. With the manner of ‘littleness’, the littleness, which is found in the Eucharistic celebration: a little piece of bread, a little bit of wine. In this ‘littleness’ there is everything. God’s dream is there, his love is there, his peace is there, his reconciliation is there, Jesus is there.


Chapter 1   1-25 cont

Pope Francis      18.12.16  Angelus, St Peter's Square       4th Sunday of Advent  Year A      Matthew 1: 18-24


Dear Brothers and Sisters, Good morning!

The liturgy for today, the Fourth and last Sunday of 
Advent, is characterized by the theme of closeness, God’s closeness to humanity. The Gospel passage (cf. Mt 1:18-24) shows us two people, the two people who, more than anyone else, were involved in this mystery of love: the Virgin Mary and her husband, Joseph. A mystery of love, the mystery of God’s closeness to humanity.

Mary is presented in the light of the prophet who says: “Behold, a virgin shall conceive and bear a son” (v. 23). Matthew the Evangelist recognizes that this happened in Mary, who conceived Jesus through the Holy Spirit (cf. v. 18). The Son of God “comes” into her womb in order to become man, and she welcomes him. Thus, in a unique way, God drew near to mankind, taking on flesh through a woman: God drew near to us and took on flesh through a woman. To us too, in a different way, God draws near with his grace in order to enter our life and offer us the gift of his Son. What do we do? Do we welcome him, let him draw near, or do we reject him, push him away? As Mary, freely offering herself to the Lord of history, allowed him to change the destiny of mankind, so too can we, by welcoming Jesus and seeking to follow him each day, cooperate in his salvific plan for us and for the world. Mary thus appears to us as a model to look to and upon whose support we can count in our search for God, in our closeness to God, in thus allowing God to draw close to us and in our commitment to build the culture of love.

The other protagonist of today’s Gospel is Saint Joseph. The Evangelist highlights that alone, Joseph cannot explain to himself the event which he sees taking place before his eyes, namely, Mary’s pregnancy. Just then, in that moment of doubt, even anguish, God approaches him — him too — through his messenger and [Joseph] is enlightened about the nature of this maternity: “the child conceived in her is of the Holy Spirit” (cf. v. 20). Thus, in facing this extraordinary event, which surely gave rise to many questions in his heart, he trusts totally in God who has drawn near to him, and after his invitation, does not repudiate his betrothed, but takes her to him and takes Mary to wife. In accepting Mary, Joseph knowingly and lovingly receives Him who has been conceived in her through the wondrous work of God, for whom nothing is impossible. Joseph, a just and humble man (cf. v. 19), teaches us to always trust in God, who draws near to us: when God approaches us, we must entrust ourselves to him. Joseph teaches us to allow ourselves to be guided by Him with willing obedience.

These two figures, Mary and Joseph, who were the first to welcome Jesus through faith, introduce us to the mystery of Christmas. Mary helps us to assume an attitude of openness in order to welcome the Son of God into our concrete life, in our flesh. Joseph spurs us to always seek God’s will and to follow it with full trust. Both allow God to draw near to them.

“‘Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel’, which means, God-with-us” (Mt 1:23). Thus the angel says: “the child shall be called Emmanuel, which means God-with-us”, in other words, God near to us. And to God who draws near, do I open the door — to the Lord — when I sense an interior inspiration, when I hear him ask me to do something more for others, when he calls me to pray?

God-with-us, God who draws near. This message of hope, which is fulfilled at Christmas, leads to fulfilment of the expectation of God in each one of us too, in all the Church, and in the many little ones whom the world scorns, but whom God also loves and to whom God draws near.



Chapter 1   1-25 cont

Pope Francis         18.12.18    Holy Mass Santa Marta     Matthew 1: 18-25


https://sites.google.com/site/francishomilies/st-joseph/18.12.18.jpg

The day’s Gospel reading (Mt 1:18-25) presents Joseph as a righteous man, who observed the Law, worked hard, was humble, and loved Mary. When first faced with something he did not understand, he preferred to step back but God revealed to him his mission. So St. Joseph took up his new role wholeheartedly, and helped raise the Son of God, in silence, without judging, without speaking poorly of others, and without gossiping.

He helped him grow and develop. So he looked for a place for the child to be born. He looked after him, helped him grow, and taught him to work: many things… in silence. He never took possession of the child for himself. He silently let him grow. He let him grow: This idea could help us immensely, we who by nature always want to stick our noses in everything, especially in the lives of others… And we start gossiping, talking… But he let him grow, silently watching over him and helping him.

Many parents have the wise attitude of caring for their children without being overbearing. They have the capacity to wait, without immediately yelling if the child makes a mistake. It’s important to know how to wait, before saying something to help them grow.

God has the same patient attitude with His children, since He waits in silence.

St. Joseph’s was a practical man but kept his heart open like “a man of dreams” and not like a dreamer.

Dreams are a privileged place to seek after truth, because there we cannot defend ourselves against the truth. They come, and God speaks through dreams. Not always, because often it is our subconscious that comes forth, but many times God choses to speak through dreams. He often did so in the Bible. In dreams. But Joseph was a man of dreams, but not a dreamer, okay? He wasn’t abstract. A dreamer is something different. It’s someone who believes… goes off… has his head in the clouds, and doesn’t have his feet on the ground. Joseph had his feet on the ground. But he was open-minded.

Don’t lose the ability to dream the future. Each of us needs to dream about our family, our children, and our parents: to imagine how I would like their lives to go. Priests, too, need to dream about what we want for the faithful. Dream as the young dream, who are ‘unabashed’ in their dreams and find their path there. Do not lose the ability to dream, because to dream is to open the door to the future. Be fruitful in the future.



Chapter 1   1-25 cont

Pope Francis   22.12.19  Angelus, St Peter's Square     4th Sunday of Advent  Year A        Matthew 1: 18-24


Pope Francis Angelus about St Joseph 22.12.19

Dear Brothers and Sisters, good morning!

On this fourth and final Sunday of 
Advent, the Gospel (cf. Mt 1:18-24) guides us to Christmas through the experience of St. Joseph, a person who is apparently in second place, but whose attitude contains the entirety of Christian wisdom. He, together with John the Baptist and Mary, is one of the people that the liturgy proposes to us for the time of Advent; and of the three he is the most modest. One who does not preach, does not speak, but tries to do God's will; and performs it in an evangelical style and the style of the Beatitudes. We think, "Blessed are the poor in spirit, because theirs is the kingdom of heaven"(Mt 5:3). And Joseph is poor because he lives of the essential, he lives by his work; it is the poverty typical of those who are aware of their dependence for everything on God in and place all their trust in Him.

Today's Gospel narrative presents a situation that is embarrassing and a conflicting situation. Joseph and 
Mary are engaged; but they do not live together yet, but she is expecting a child through God's working. Joseph, faced with this surprise, is naturally disturbed but instead of reacting impulsively or punitively – as was customary, the law protected him – he seeks a solution that respects the dignity and integrity of his beloved Mary. The Gospel says: "Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly." (v. 19). Joseph knew well that if he denounced his bride-to-be, he would expose her to serious consequences, even death. He has full confidence in Mary, whom he chose as his bride. He doesn't understand, but he's looking for another solution.

This inexplicable circumstance causes him to question their relationship; therefore, with great suffering, he decides to separate himself from Mary without causing scandal. But the Angel of the Lord intervenes to tell him that the solution he has proposed is not the one that God wants. Indeed, the Lord opens a new path for him, a path of union, love and happiness, and he says to him: "Joseph, son of David, do not be afraid to take Mary, your wife into your home. For it is through the Holy Spirit that this child has been conceived in her. " (v. 20).

At this point, Joseph totally trusts God, obeys the words of the Angel, and takes Mary into his home. It is precisely this unwavering trust in God that has allowed him to accept a humanly difficult and, in a sense, incomprehensible situation. Joseph understands, through faith, that the baby conceived in Mary's womb is not his son, but he is the Son of God and he, Joseph, will be his guardian, fully assuming his earthly paternity. The example of this humble and wise man teaches us to lift up our gaze and look beyond. It is a question of recovering the surprising logic of God who, far from small or large calculations, is made of an openness to new horizons, towards Christ and his Word.

May the Virgin Mary and her chaste husband Joseph help us to listen to Jesus who comes, and who asks that we listen to Him regarding our plans and choices.


Chapter 1   1-25 cont

Pope Francis  19.03.20  Holy Mass Casa Santa Marta (Domus Sanctae Marthae) Solemnity of St Joseph - Lectionary Cycle II     Matthew 1: 16,18-21,24


Pope Francis Talks about St Joseph 19.03.20

The Gospel (Mt 1:16.18-21.24) tells us that Joseph was a just man, a man of faith, who lived the faith. A man who can be found on the list of all the people of faith that we have recalled today in the office of readings (see Letter the Jews, Chapter 11); those people who have lived the faith as the foundation of what they hoped for, as the guarantee of what they did not see, and the proof of what they did not see.

Joseph is a man of faith: because of this he was just. Not only because he believed, but also because he lived that faith. He was a just man. He was chosen to educate a man who was a true man but who was also God: only God could have educated such a person but there wasn't anyone like this. The Lord chose a just man, a man of faith. A man capable of being a man and also capable of speaking to God, of entering into the mystery of God. And this was Joseph's life. To live his profession, his life as a man and enter into the mystery. A man capable dialoguing with the mystery of God. He wasn't a dreamer. He entered into the mystery. With the same naturalness with which he carried on his work, with this precision of his craft: he was able to adjust an angle precisely on the wood, he knew how to do it; was able to lower, to sand down a millimetre of wood, of the surface of the wood. Right, it was accurate. But he was also able to get into the mystery that he could not control.

This is Joseph's holiness: to carry on his life, his work with righteousness, with professionalism; and at the same time, to enter into the mystery. When the Gospel tells us about Joseph's dreams, it makes us understand this: that he entered into the mystery.

I am thinking of the Church today on this solemnity of St. Joseph. Are our faithful, our bishops, our priests, our consecrated and consecrated fathers, our Popes: are they capable of entering into the mystery? Or do they need to be in control through rules and regulations which defend them against what they can't control? When the Church loses the possibility of entering into the mystery, she loses the ability to adore. Prayer of adoration can only come when one enters into the mystery of God.

Let us ask the Lord for the grace that the Church can live in the concreteness of daily life and also in the "concreteness" – in quotation marks – of the mystery. If it cannot do so, it will be a half a Church, it will be a pious association, carried out by rules and regulations but without the sense of adoration. Entering the mystery is not dreaming; entering into the mystery is precisely this: adoration. Entering into the mystery is to do today what we will do in the future, when we will have arrived in the presence of God: to adore.

May the Lord grant His Church this grace.
I invite all those who are far away to follow Mass on television to do spiritual communion.


Chapter 2

Chapter 2   1-12 

Pope Francis       06.01.14 Eucharistic Celebration, Vatican Basilica       Solemnity of the Epiphany of the Lord Year A     Isaiah 60: 1-6,        Matthew 2: 1-12





Pope Francis 01.06.14 Epiphany

“Lumen requirunt lumine”. These evocative words from a liturgical hymn for the Epiphany speak of the experience of the Magi: following a light, they were searching for the Light. The star appearing in the sky kindled in their minds and in their hearts a light that moved them to seek the great Light of Christ. The Magi followed faithfully that light which filled their hearts, and they encountered the Lord.

The destiny of every person is symbolized in this journey of the Magi of the East: our life is a journey, illuminated by the lights which brighten our way, to find the fullness of truth and love which we Christians recognize in Jesus, the Light of the World. Like the Magi, every person has two great “books” which provide the signs to guide this pilgrimage: the book of creation and the book of sacred Scripture. What is important is that we be attentive, alert, and listen to God who speaks to us, who always speaks to us. As the Psalm says in referring to the Law of the Lord: “Your word is a lamp to my feet and a light to my path” (Ps 119:105). Listening to the Gospel, reading it, meditating on it and making it our spiritual nourishment especially allows us to encounter the living Jesus, to experience him and his love.

The first reading echoes, in the words of the prophet Isaiah, the call of God to Jerusalem: “Arise, shine!” (Is 60:1). Jerusalem is called to be the city of light which reflects God’s light to the world and helps humanity to walk in his ways. This is the vocation and the mission of the People of God in the world. But Jerusalem can fail to respond to this call of the Lord. The Gospel tells us that the Magi, when they arrived in Jerusalem, lost sight of the star for a time. They no longer saw it. Its light was particularly absent from the palace of King Herod: his dwelling was gloomy, filled with darkness, suspicion, fear, envy. Herod, in fact, proved himself distrustful and preoccupied with the birth of a frail Child whom he thought of as a rival. In realty Jesus came not to overthrow him, a wretched puppet, but to overthrow the Prince of this world! Nonetheless, the king and his counsellors sensed that the foundations of their power were crumbling. They feared that the rules of the game were being turned upside down, that appearances were being unmasked. A whole world built on power, on success, possessions and corruption was being thrown into crisis by a child! Herod went so far as to kill the children. As Saint Quodvultdeus writes, “You destroy those who are tiny in body because fear is destroying your heart” (Sermo 2 de Symbolo: PL 40, 655). This was in fact the case: Herod was fearful and on account of this fear, he became insane.

The Magi were able to overcome that dangerous moment of darkness before Herod, because they believed the Scriptures, the words of the prophets which indicated that the Messiah would be born in Bethlehem. And so they fled the darkness and dreariness of the night of the world. They resumed their journey towards Bethlehem and there they once more saw the star, and the gospel tells us that they experienced “a great joy” (Mt 2:10). The very star which could not be seen in that dark, worldly palace.

One aspect of the light which guides us on the journey of faith is holy “cunning”. This holy “cunning” is also a virtue. It consists of a spiritual shrewdness which enables us to recognize danger and avoid it. The Magi used this light of “cunning” when, on the way back, they decided not to pass by the gloomy palace of Herod, but to take another route. These wise men from the East teach us how not to fall into the snares of darkness and how to defend ourselves from the shadows which seek to envelop our life. By this holy “cunning”, the Magi guarded the faith. We too need to guard the faith, guard it from darkness. Many times, however, it is a darkness under the guise of light. This is because the devil, as saint Paul, says, disguises himself at times as an angel of light. And this is where a holy “cunning” is necessary in order to protect the faith, guarding it from those alarmist voices that exclaim: “Listen, today we must do this, or that...”. Faith though, is a grace, it is a gift. We are entrusted with the task of guarding it, by means of this holy “cunning” and by prayer, love, charity. We need to welcome the light of God into our hearts and, at the same time, to cultivate that spiritual cunning which is able to combine simplicity with astuteness, as Jesus told his disciples: “Be wise as serpents and innocent as doves” (Mt 10:16).

On the feast of the Epiphany, as we recall Jesus’ manifestation to humanity in the face of a Child, may we sense the Magi at our side, as wise companions on the way. Their example helps us to lift our gaze towards the star and to follow the great desires of our heart. They teach us not to be content with a life of mediocrity, of “playing it safe”, but to let ourselves be attracted always by what is good, true and beautiful… by God, who is all of this, and so much more! And they teach us not to be deceived by appearances, by what the world considers great, wise and powerful. We must not stop at that. It is necessary to guard the faith. Today this is of vital importance: to keep the faith. We must press on further, beyond the darkness, beyond the voices that raise alarm, beyond worldliness, beyond so many forms of modernity that exist today. We must press on towards Bethlehem, where, in the simplicity of a dwelling on the outskirts, beside a mother and father full of love and of faith, there shines forth the Sun from on high, the King of the universe. By the example of the Magi, with our little lights, may we seek the Light and keep the faith. May it be so.



Chapter 2   1-12  cont.

Pope Francis    06.01.15   Holy Mass, Vatican Basilica       Solemnity of the Epiphany of the Lord Year B        Isaiah 60: 1-6,       Matthew 2: 1-12

Pope Francis Holy Mass Epiphany 06.01.2015

That child, born in Bethlehem of the Virgin Mary, came not only for the people of Israel, represented by the shepherds of Bethlehem, but also for all humanity, represented today by the wise men from the East. It is on the Magi and their journey in search of the Messiah that the Church today invites us to meditate and pray.

These wise men from the East were the first in that great procession of which the prophet Isaiah spoke in today’s first reading (cf. 60:1-6): a procession which from that time on has continued uninterrupted; in every age it hears the message of the star and finds the Child who reveals the tenderness of God. New persons are always being enlightened by that star; they find the way and come into his presence.

According to tradition, the wise men were sages, watchers of the constellations, observers of the heavens, in a cultural and religious context which saw the stars as having significance and power over human affairs. The wise men represent men and woman who seek God in the world’s religions and philosophies: an unending quest. Men and women who seek God.

The wise men point out to us the path of our journey through life. They sought the true Light. As a liturgical hymn of Epiphany which speaks of their experience puts it: “Lumen requirunt lumine”; by following a light, they sought the light, “Lumen requirunt lumine”. They set out in search of God. Having seen the sign of the star, they grasped its message and set off on a long journey.

It is the Holy Spirit who called them and prompted them to set out; during their journey they were also to have a personal encounter with the true God.

Along the way, the wise men encountered many difficulties. Once they reached Jerusalem, they went to the palace of the king, for they thought it obvious that the new king would be born in the royal palace. There they lost sight of the star. How often sight of the star is lost! And, having lost sight of the star, they met with a temptation, placed there by the devil: it was the deception of Herod. King Herod was interested in the child, not to worship him but to eliminate him. Herod is the powerful man who sees others only as rivals. Deep down, he also considers God a rival, indeed the most dangerous rival of all. In the palace the wise men experience a moment of obscurity, of desolation, which they manage to overcome thanks to the prompting of the Holy Spirit, who speaks through the prophecies of sacred Scripture. These indicate that the Messiah is to be born in Bethlehem, the city of David.

At that point they resume their journey, and once more they see the star; the evangelist says that they “rejoiced exceedingly” (Mt 2:10). Coming to Bethlehem, they found “the child with Mary his mother” (Mt 2:11). After that of Jerusalem, this was their second great temptation: to reject this smallness. But instead, “they fell down and worshiped him”, offering him their precious symbolic gifts. Again, it is the grace of the Holy Spirit which assists them. That grace, which through the star had called them and led them along the way, now lets them enter into the mystery. The star which led them on the journey allows them to enter into the mystery. Led by the Spirit, they come to realize that God’s criteria are quite different from those of men, that God does not manifest himself in the power of this world, but speaks to us in the humbleness of his love. God’s love is great. God’s love is powerful. But the love of God is humble, yes, very humble. The wise men are thus models of conversion to the true faith, since they believed more in the goodness of God than in the apparent splendour of power.

And so we can ask ourselves: what is the mystery in which God is hidden? Where can I find him? All around us we see wars, the exploitation of children, torture, trafficking in arms, trafficking in persons… In all these realities, in these, the least of our brothers and sisters who are enduring these difficult situations, there is Jesus (cf. Mt 25:40,45). The crib points us to a different path from the one cherished by the thinking of this world: it is the path of God’s self-abasement, that humility of God’s love by which he abases himself, he completely lowers himself, his glory concealed in the manger of Bethlehem, on the cross upon Calvary, in each of our suffering brothers and sisters.

The wise men entered into the mystery. They passed from human calculations to the mystery: this was their conversion. And our own? Let us ask the Lord to let us undergo that same journey of conversion experienced by the wise men. Let us ask him to protect us and to set us free from the temptations which hide the star. To let us always feel the troubling question: “Where is the star?”, whenever – amid the deceptions of this world – we lose sight of it. To let us know ever anew God’s mystery, and not to be scandalized by the “sign”, that sign spoken of by the angels, which points to “a babe wrapped in swaddling cloths, lying in a manger” (Lk 2:12), and to have the humility to ask the Mother, our Mother, to show him to us. To find the courage to be liberated from our illusions, our presumptions, our “lights”, and to seek this courage in the humility of faith and in this way to encounter the Light, Lumen, like the holy wise men. May we enter into the mystery. So may it be. Amen.



Chapter 2   1-12  cont.

Pope Francis         06.01.15   Angelus, St Peter's Square         Solemnity of the Epiphany of the Lord Year B           Matthew 2: 1-12   


Dear Brothers and Sisters, Good morning! Happy Feast Day!

On Christmas Eve we meditated on the hastening of several shepherds of the people of Israel to the grotto of Bethlehem; today, the Solemnity of the Epiphany, we remember the arrival of the Magi, who came from the Orient to adore the new-born King of the Jews and Universal Saviour and to offer Him symbolic gifts. With their act of adoration, the Magi bear witness that Jesus has come to earth to save not one people alone but all peoples. Therefore, on today’s feast our gaze broadens to the horizons of the whole world in order to celebrate the “manifestation” of the Lord to all peoples, which is the manifestation of the love and universal salvation of God. He does not reserve his love to the privileged few, but offers it to all.

As the Creator and Father is of all people, so the Saviour wants to be for all people. That is why we are called to always nourish great faith and hope for every person and his or her salvation: even those who seem far from the Lord are followed — or better yet “chased” — by his passionate love, by his faithful and also humble love. For God’s love is humble, very humble!

The Gospel account of the Magi describes their journey from the East as a journey of the spirit, as a journey toward the encounter with Christ. They are attentive to signs that indicate his presence; they are tireless in facing the trials of the search; they are courageous in deducing the implications for life that derive from encounter with the Lord. This is life: Christian life is a journey, but being attentive, tireless and courageous. A Christian journeys like this. Journey attentively, tirelessly, courageously. The experience of the Magi evokes the journey of every man and woman towards Christ. As for the Magi, so for us, to seek God means to journey — and as I said: attentive, tireless and courageous — focused on the sky and discerning in the visible sign of the star the invisible God who speaks to our hearts. The star that is able to lead every man to Jesus is the Word of God, the Word that is in the Bible, in the Gospels. The Word of God is the light that guides our journey, nourishes our faith and regenerates it. It is the Word of God that continually renews our hearts and our communities. Therefore, let us not forget to read it and meditate upon it every day, so that it may become for each like a flame that we bear inside us to illuminate our steps, as well as those of others who journey beside us, who are perhaps struggling to find the path to Christ. Always with the Word of God! The Word of God carried in your hand: a little Gospel in your pocket, purse, always to be read. Do not forget this: always with me, the Word of God!

On this day of Epiphany, our thoughts turn also to our brothers and sisters of the Christian East, Catholics and Orthodox, many of whom are celebrating the Birth of the Lord tomorrow. May our warmest wishes reach them.

I would like to recall, then, that today we celebrate Children’s mission Day. It is the feast dedicated to children who joyfully live the gift of faith and pray for the light of Jesus to reach all the children of the world. I encourage teachers to cultivate the missionary spirit in the little ones. May they not be closed but open children and young people. May they see a great horizon, may their hearts move toward this horizon, in order that witnesses of God’s tenderness and heralds of the Gospel might arise among them. Now let us turn to the Virgin Mary and invoke her protection on the Universal Church, in order that the Gospel of Christ, the light of nations, the light of all peoples, might be spread through the entire world. And may she make us increasingly embrace the journey; may she make us journey and be attentive, untiring and courageous on that path.



Chapter 2   1-12  cont.

Pope Francis      06.01.17 Holy Mass, Vatican Basilica   Solemnity of the Epiphany of the Lord Year A       Matthew 2: 1-12

Pope Francis Homily about Epiphany 06.01.17

“Where is the child who has been born king of the Jews? For we have observed his star in the East, and have come to worship him” (Mt 2:2).

With these words, the Magi, come from afar, tell us the reason for their long journey: they came to worship the new-born King. To see and to worship. These two actions stand out in the Gospel account. We saw a star and we
 want to worship.

These men saw a star that made them set out. The discovery of something unusual in the heavens sparked a whole series of events. The star did not shine just for them, nor did they have special DNA to be able to see it. As one of the Church Fathers rightly noted, the Magi did not set out because they had seen the star, but they saw the star because they had already set out” (cf. Saint John Chrysostom). Their hearts were open to the horizon and they could see what the heavens were showing them, for they were guided by an inner restlessness. They were open to something new.

The Magi thus personify all those who believe, those who long for God, who yearn for their home, their heavenly homeland. They reflect the image of all those who in their lives have not let their hearts be anesthetized.

A holy longing for God wells up in the heart of believers because they know that the Gospel is not an event of the past but of the present. A holy longing for God helps us keep alert in the face of every attempt to reduce and impoverish our life. A holy longing for God is the memory of faith, which rebels before all prophets of doom. That longing keeps hope alive in the community of believers, which from week to week continues to plead: “Come, Lord Jesus”.

This same longing led the elderly Simeon to go up each day to the Temple, certain that his life would not end before he had held the Saviour in his arms. This longing led the Prodigal Son to abandon his self-destructive lifestyle and to seek his father’s embrace. This was the longing felt by the shepherd who left the ninety-nine sheep in order to seek out the one that was lost. Mary Magdalene experienced the same longing on that Sunday morning when she ran to the tomb and met her risen Master. Longing for God draws us out of our iron-clad isolation, which makes us think that nothing can change. Longing for God shatters our dreary routines and impels us to make the changes we want and need. Longing for God has its roots in the past yet does not remain there: it reaches out to the future. Believers who feel this longing are led by faith to seek God, as the Magi did, in the most distant corners of history, for they know that there the Lord awaits them. They go to the peripheries, to the frontiers, to places not yet evangelized, to encounter their Lord. Nor do they do this out of a sense of superiority, but rather as beggars who cannot ignore the eyes of those who for whom the Good News is still uncharted territory.

An entirely different attitude reigned in the palace of Herod, a short distance from Bethlehem, where no one realized what was taking place. As the Magi made their way, Jerusalem slept. It slept in collusion with a Herod who, rather than seeking, also slept. He slept, anesthetized by a cauterized conscience. He was bewildered, afraid. It is the bewilderment which, when faced with the newness that revolutionizes history, closes in on itself and its own achievements, its knowledge, its successes. The bewilderment of one who sits atop his wealth yet cannot see beyond it. The bewilderment lodged in the hearts of those who want to control everything and everyone. The bewilderment of those immersed in the culture of winning at any cost, in that culture where there is only room for “winners”, whatever the price. A bewilderment born of fear and foreboding before anything that challenges us, calls into question our certainties and our truths, our ways of clinging to the world and this life. And so Herod was afraid, and that fear led him to seek security in crime: “You kill the little ones in their bodies, because fear is killing you in your heart” (Saint Quodvultdeus, Sermon 2 on the Creed: PL 40, 655). You kill the little ones in their bodies, because fear is killing you in your heart.

We want to worship. Those men came from the East to worship, and they came to do so in the place befitting a king: a palace. This is significant. Their quest led them there, for it was fitting that a king should be born in a palace, amid a court and all his subjects. For that is a sign of power, success, a life of achievement. One might well expect a king to be venerated, feared and adulated. True, but not necessarily loved. For those are worldly categories, the paltry idols to which we pay homage: the cult of power, outward appearances and superiority. Idols that promise only sorrow, enslavement, fear.

It was there, in that place, that those men, come from afar, would embark upon their longest journey. There they set out boldly on a more arduous and complicated journey. They had to discover that what they sought was not in a palace, but elsewhere, both existentially and geographically. There, in the palace, they did not see the star guiding them to discover a God who wants to be loved. For only under the banner of freedom, not tyranny, is it possible to realize that the gaze of this unknown but desired king does not abase, enslave, or imprison us. To realize that the gaze of God lifts up, forgives and heals. To realize that God wanted to be born where we least expected, or perhaps desired, in a place where we so often refuse him. To realize that in God’s eyes there is always room for those who are wounded, weary, mistreated, abandoned. That his strength and his power are called mercy. For some of us, how far Jerusalem is from Bethlehem!

Herod is unable to worship because he could not or would not change his own way of looking at things. He did not want to stop worshiping himself, believing that everything revolved around him. He was unable to worship, because his aim was to make others worship him. Nor could the priests worship, because although they had great knowledge, and knew the prophecies, they were not ready to make the journey or to change their ways.

The Magi experienced longing; they were tired of the usual fare. They were all too familiar with, and weary of, the Herods of their own day. But there, in Bethlehem, was a promise of newness, of gratuitousness. There something new was taking place. The Magi were able to worship, because they had the courage to set out. And as they fell to their knees before the small, poor and vulnerable Infant, the unexpected and unknown Child of Bethlehem, they discovered the glory of God.


Chapter 2   1-12  cont.

Pope Francis        06.01.18  Holy Mass, Vatican Basilica        Solemnity of the Epiphany of the Lord Year B          Matthew 2: 1-12

Pope Francis  Epiphany Mass 06.01.2018

Three actions of the Magi guide our journey towards the Lord, who today is revealed as light and salvation for all peoples. The Magi see the star, they set out and they bring gifts.

Seeing the star. This is where it starts. But why, we might ask, did the Magi alone see the star? Perhaps because few people raised their eyes to heaven. We often make do with looking at the ground: it’s enough to have our health, a little money and a bit of entertainment. I wonder if we still know how to look up at the sky. Do we know how to dream, to long for God, to expect the newness he brings, or do we let ourselves be swept along by life, like dry branches before the wind? The Magi were not content with just getting by, with keeping afloat. They understood that to truly live, we need a lofty goal and we need to keep looking up.

Yet we can also ask why, among all those who looked up at the heavens, so many others did not follow that star, “his star” (Mt 2:2). Perhaps because the star was not eye-catching, did not shine any brighter than other stars. It was a star – so the Gospel tells us – that the Magi saw “at its rising” (vv. 2, 9). Jesus’ star does not dazzle or overwhelm, but gently invites. We may ask ourselves what star we have chosen to follow in our lives. Some stars may be bright, but they do not point the way. So it is with success, money, career, honours and pleasures when these become our life. They are meteors: they blaze momentarily, but then quickly burn out and their brilliance fades. They are shooting stars that mislead rather than lead. The Lord’s star, however, may not always overwhelm by its brightness, but it is always there, ever kindly: it takes you by the hand in life and accompanies you. It does not promise material reward, but ensures peace and grants, as it did to the Magi, “exceedingly great joy” (Mt 2:10). But it also tells us to set out.

Setting out, the second thing the Magi do, is essential if we are to find Jesus. His star demands a decision to take up the journey and to advance tirelessly on our way. It demands that we free ourselves from useless burdens and unnecessary extras that only prove a hindrance, and accept unforeseen obstacles along the map of life. Jesus allows himself to be found by those who seek him, but to find him we need to get up and go, not sit around but take risks, not stand still, but set out. Jesus makes demands: he tells those who seek him to leave behind the armchair of worldly comforts and the reassuring warmth of hearth and home. Following Jesus is not a polite etiquette to be observed, but a journey to be undertaken. God, who set his people free in the exodus and called new peoples to follow his star, grants freedom and joy always and only in the course of a journey. In other words, if we want to find Jesus, we have to overcome our fear of taking risks, our self-satisfaction and our indolent refusal to ask anything more of life. We need to take risks simply to meet a Child. Yet those risks are immensely worth the effort, since in finding that Child, in discovering his tenderness and love, we rediscover ourselves.

Setting out is not easy. The Gospel shows us this through a cast of characters. There is Herod, wild with fear that the birth of a king will threaten his power. So he organizes meetings and sends people out to gather information, yet he himself does not budge; he stays locked up in his palace. Even “all Jerusalem” (v. 3) is afraid: afraid of the new things God is bringing about. They want everything to remain as it was – that is the way it has always been – no one has the courage to leave. The temptation of the priests and scribes is more subtle: they know the exact place and tell it to Herod, quoting the ancient prophecy. They know, but they themselves make no move towards Bethlehem. Theirs can be the temptation of those who are used to being believers: they can talk at length about the faith they know so well, but will not take a personal risk for the Lord. They talk, but do not pray; they complain, but do no good. The Magi, on the other hand, talk little and journey much. Ignorant of the truths of faith, they are filled with longing and set out. So the Gospel tells us: They “came to worship him” (v. 2); “they set out; they went in, and fell down and worshiped him; they went back” (vv. 9, 11, 12). They kept moving.

Bringing gifts. Having come to Jesus after a long journey, the Magi do as he does: they bring gifts. Jesus is there to give his life; they offer him their own costly gifts: gold, incense and myrrh. The Gospel becomes real when the journey of life ends in giving. To give freely, for the Lord’s sake, without expecting anything in return: this is the sure sign that we have found Jesus. For he says: “The gift you have received, give freely as a gift” (Mt 10:8). To do good without counting the cost, even when unasked, even when you gain nothing thereby, even if it is unpleasant. That is what God wants. He, who become small for our sake, asks us to offer something for the least of his brothers and sisters. Who are they? They are those who have nothing to give in return, the needy, the hungry, the stranger, the prisoner, the poor (cf. Mt 25:31-46). We give a gift pleasing to Jesus when we care for a sick person, spend time with a difficult person, help someone for the sake of helping, or forgive someone who has hurt us. These are gifts freely given, and they cannot be lacking in the lives of Christians. Jesus reminds us that if we only love those who love us, we do as the pagans do (cf. Mt 5:46-47). Today let us look at our hands, so often empty of love, and let us try to think of some free gift that we can give without expecting anything in return. That will please the Lord. And let us ask him: “Lord, let me rediscover the joy of giving”.

Dear brothers and sisters, let us imitate the Magi: looking upwards, setting out, and freely offering our gifts.



Chapter 2   1-12  cont.

Pope Francis     06.01.18  Angelus, St Peter's Square        Solemnity of the Epiphany of the Lord Year B          Matthew 2: 1-12 


Dear Brothers and Sisters, Happy feast day!
Pope Francis - Epiphany - Angelus  06.01.2018


Today, the Feast of the Epiphany of the Lord, the Gospel (cf. Mt 2:1-12) presents us with three attitudes with which Christ Jesus’ coming and his manifestation to the world were welcomed. The first attitude: searching, diligent searching; the second: indifference; the third: fear.

Diligent searching: The Magi do not hesitate to set out on a journey to seek the Messiah. Arriving in Jerusalem, they ask: “Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him” (v. 2). They made a long journey and now with great care, they attempt to locate where the new-born King can be found. In Jerusalem, they turn to King Herod, who asks the high priests and the scribes to discover the place where the Messiah was to be born.

This diligent searching of the Magi contrasts with the second attitude: the indifference of the high priests and the scribes. These people are very complacent. They know the Scriptures and are able to give the correct answer on the birthplace: “in Bethlehem of Judea; for so it is written by the prophet” (v. 5); they know, but they do not go out of their way to visit the Messiah. And Bethlehem is a few kilometres away, but they don’t budge.

Even more negative is the third attitude, that of Herod: fear. He is afraid that that Child will take away his power. He summons the Magi and has them tell him when the star appeared to them and he sends them to Bethlehem saying: “Go and search diligently for the child and when you have found him, bring me word, that I too may come and worship him” (v. 8). In reality, Herod does not want to go to worship Jesus; Herod wants to know where the child is — not to adore Him — but to eliminate Him, because he considers Him a rival. And listen carefully: fear always leads to hypocrisy. Hypocrites are like this because their hearts are filled with fear.

These are the three attitudes that we find in the Gospel: the diligent searching of the Magi; the indifference of the high priests and the scribes, of those familiar with theology; and the fear of Herod. And we too can think and choose which of the three to assume. Do I wish to diligently search for Jesus? “But Jesus means nothing to me… I have peace of mind…”. Or, do I fear Jesus and want to eliminate him from my heart?

Selfishness can lead us to consider Jesus’ coming into our life as a threat. Thus we try to suppress or to silence Jesus’ message. When we follow human ambitions, the most comfortable prospects, tendencies toward evil, Jesus is perceived as an obstacle.

On the other hand, the temptation of indifference is also always present. Even though we know that Jesus is the Saviour — ours, of us all — we prefer to live as if he were not: instead of behaving in coherence with our own Christian faith, we follow worldly principles that entice us to satisfy tendencies toward arrogance, toward thirsting for power, toward riches.

We are instead called to follow the example of the Magi: to be diligent in searching, prepared to go out of our way to encounter Jesus in our lives. Seeking him in order to adore him, to acknowledge that he is our Lord, the One who reveals the true path to be followed. If we have this attitude, Jesus truly saves us, and we can live a fine life; we can grow in faith, in hope, in charity toward God and toward our brothers and sisters.

Let us invoke the intercession of Mary Most Holy, star of pilgrim humankind throughout time. With her maternal help, may every person come to Christ, Light of Truth, and may the world advance along the path of justice and peace.



Chapter 2   1-12  cont.

Pope Francis      06.01.19     Solemnity of the Epiphany of the Lord  Angelus, St Peter's Square        Isaiah 60: 1-6,      Matthew 2: 1-12

https://www.vaticannews.va/en/pope/news/2019-01/pope-francis-angelus-epiphany-jesus.html

Dear Brothers and Sisters, Good morning!

Today, the Solemnity of the 
Epiphany of the Lord, is the celebration of the manifestation of Jesus, symbolized by light. In the prophetic texts this light is a promise: light is promised. Isaiah, in fact, addresses Jerusalem with these words: “Arise, shine; for your light has come, and the glory of the Lord has risen upon you” (60:1). The prophet’s invitation — to arise because the light has come — seems surprising, because it occurs in the aftermath of the harsh exile and of the numerous oppressions that the people have experienced.

Today this invitation also resonates for us, who have celebrated the Birth of Jesus, and it encourages us to allow ourselves to be reached by the light of Bethlehem. We too are invited not to stop at the outward signs of the event, but to set out from it once again and to undertake anew the experience of our journey as men and women, and as believers.

The light that the Prophet Isaiah had foretold, is present and encountered in the Gospel. And Jesus, born in Bethlehem, the City of David, has come to bring salvation to those near and far: to everyone. Matthew the Evangelist reveals various ways by which one can encounter Christ and react to his presence. For example, Herod and the scribes of Jerusalem have a hard heart, which obstinately refuses the visit of that Child. This is one possibility: to be closed to the light. They represent those who, even in our day, fear Jesus’ coming and close their heart to brothers and sisters who need help. Herod is afraid of losing power and does not consider the true good of the people, but rather his own personal advantage. The scribes and the chief priests of the people are afraid because they do not know how to look beyond their own certainties; they are thus unable to understand the newness that is in Jesus.

Instead, the experience of the Magi is quite different (cf. Mt 2:1-12). Having come from the East, they represent all the faraway peoples of the traditional Hebrew faith. Yet they allow themselves to be guided by the star and face a long and perilous journey just to arrive at the destination and to know the truth of the Messiah. The Magi were open to ‘novelty’, and history’s greatest and most surprising novelty is revealed to them: God-made-man. The Magi prostrate themselves before Jesus and offer him symbolic gifts: gold, incense and myrrh, because seeking the Lord entails not only perseverance on the journey but also generosity of heart. And lastly, they returned “to their own country” (v. 12); and the Gospel states that they returned “by another road”. Brothers and sisters, each time that a man or woman encounters Jesus, he or she changes paths, returns to life in a different way, returns renewed, “by another road”. They returned “to their own country”, bearing within them the mystery of that humble and poor King; we can imagine that they told everyone about the experience they had had: the salvation offered by God in Christ is for all mankind, near and far. It is not possible to “take possession” of that Child: he is a gift for all.

Let us also have a bit of silence in our heart and allow ourselves to be illuminated by the light of Jesus that comes from Bethlehem. Let us not allow our fears to close our hearts, but let us have the courage to open ourselves to this light that is meek and delicate. Then, like the Magi, we will feel “great joy” (v. 10) that we will be unable to keep to ourselves. May the Virgin Mary — star who guides us to Jesus and Mother who shows Jesus to the Magi and to all those who approach her — support us on this journey.


Chapter 2   1-12  cont.

Pope Francis   06.01.20  Holy Mass, Vatican Basilica      Solemnity of the Epiphany of the Lord Year A     Matthew 2: 1-12

Pope Francis: Epiphany - Worship 06.01.20

In the Gospel (Mt 2:1-12), we heard the Magi begin by stating the reason why they have come: “We have seen his star in the East, and have come to worship him” (v. 2). Worship is the end and goal of their journey. Indeed, when they arrived in Bethlehem, “they saw the child with Mary his mother, and they fell down and worshiped him” (v. 11). Once we lose the sense of worship, we lose our direction in the Christian life, which is a journey towards the Lord, not towards ourselves. The Gospel warns us about this risk, for alongside the Magi it presents others who are incapable of worship.

First of all, there is King Herod, who uses the word worship, but only to deceive. He asks the Magi to tell him where the child is to be found, “so that I too may come and adore him” (v. 8). The fact is that Herod worshiped only himself; that is why he wanted to rid himself of the child through a lie. What does this teach us? That when we do not worship God, we end up worshiping ourselves. So too, the Christian life, when it fails to worship the Lord, can become a discreet way of affirming ourselves and our own abilities: Christians who do not know how to worship, who do not know how to pray by worshiping. This is a grave risk: we use God instead of serving him. How many times have we confused the interests of the Gospel with our own? How many times have we cloaked in religiosity the things we find convenient? How many times have we confused God’s power, which is for serving others, with power of this world, which is for serving ourselves!

In addition to Herod, other people in the Gospel are incapable of worship: they are the chief priests and the scribes. They tell Herod with great precision where the Messiah is to be born: in Bethlehem of Judea (cf. v. 5). They know the prophecies and can quote them exactly. They know where to go – they are great theologians, great! – but they do not go there. Here too we can draw a lesson. In the Christian life, it is not enough to be knowledgeable: unless we step out of ourselves, unless we encounter others and worship, we cannot know God. Theology and pastoral effectiveness mean little or nothing unless we bend the knee; unless we kneel down like the Magi, who were not only knowledgeable about planning a journey, but also capable of setting out and bowing down in worship. Once we worship, we come to realize that faith is not simply a set of fine doctrines, but a relationship with a living Person whom we are called to love. It is in encountering Jesus face to face that we come to see him as he is. Through worship, we discover that the Christian life is a love story with God, where what really matters is not our fine ideas but our ability to make him the centre of our lives, as lovers do with those whom they love. This is what the Church ought to be, a worshiper in love with Jesus her spouse.

As we begin the New Year, may we discover anew that faith demands worship. If we can fall on our knees before Jesus, we will overcome the temptation to set off on our own path. For worship involves making an exodus from the greatest form of bondage: slavery to oneself. Worship means putting the Lord at the centre, not ourselves. It is means giving things their rightful place, and giving the first place to God. Worship means making God’s plan more important than our personal time, our entitlements and our spaces. It is to accept the teaching of Scripture: “You shall worship the Lord your God” (Mt 4:10). Your God: worship means realizing that you and God belong together to one another. It means being able to speak to him freely and intimately. It means bringing our lives to him and letting him enter into them. It means letting his consolation come down to earth. Worship means discovering that, in order to pray, it is enough to say: “My Lord and my God!”, and to let ourselves be pervaded by his tender love.

Worship means going to Jesus without a list of petitions, but with one request alone: to abide with him. It is about discovering that joy and peace increase with praise and thanksgiving. In worship, we allow Jesus to heal and change us. In worship, we make it possible for the Lord to transform us by his love, to kindle light amid our darkness, to grant us strength in weakness and courage amid trials. Worship means concentrating on what is essential: ridding ourselves of useless things and addictions that anaesthetize the heart and confound the mind. In worship, we learn to reject what should not be worshiped: the god of money, the god of consumerism, the god of pleasure, the god of success, the god of self. Worship means bending low before the Most High and to discover in his presence that life’s greatness does not consist in having, but in loving. Worship means recognizing that we are all brothers and sisters before the mystery of a love that bridges every distance: it is to encounter goodness at the source; it is to find in the God of closeness the courage to draw near to others. Worship means knowing how to be silent in the presence of the divine Word, and learning to use words that do not wound but console.

Worship is an act of love that changes our lives. It is to do what the Magi did. To bring gold to the Lord and to tell him that nothing is more precious than he is. To offer him incense and to tell him that only in union with him can our lives rise up to heaven. To present him with myrrh, balm for the bruised and wounded, and to promise him that we will aid our marginalized and suffering neighbours, in whom he himself is present. We usually know how to pray – we ask the Lord, we thank him – but the Church must move forward in her prayer of worship; we must grow in worshiping. This is wisdom that we must learn each day. Praying by worshiping: the prayer of worship.

Dear brothers and sisters, today each one of us can ask: “Am I a Christian who worships?” Many Christians pray but they do not worship. Let us ask ourselves this question: Do we find time for worship in our daily schedules and do we make room for worship in our communities? It is up to us, as a Church, to put into practice the words we prayed in today’s Psalm: “All the peoples on earth will worship you, O Lord”. In worshiping, we too will discover, like the Magi, the meaning of our journey. And like the Magi, we too will experience “a great joy” (Mt2:10).


Chapter 2   1-12  cont.

Pope Francis       06.01.21  Holy Mass, Vatican Basilica       Solemnity of the Epiphany of the Lord Year B       Isaiah 60: 1-6,         Matthew 2: 1-12

Pope Francis Epiphany Mass about Worship 06.01.2021

The Evangelist Matthew tells us that the Magi, when they came to Bethlehem, “saw the child with Mary his mother, and they fell down and worshiped him” (Mt 2:11). Worshiping the Lord is not easy; it does not just happen. It requires a certain spiritual maturity and is the fruit of an at times lengthy interior journey. Worshiping God is not something we do spontaneously. True, human beings have a need to worship, but we can risk missing the goal. Indeed, if we do not worship God, we will worship idols – there is no middle way, it is either God or idols; or, to use the words of a French writer: “Whoever does not worship God, worships the devil” – and instead of becoming believers, we will become idolaters. That's the way it is, either one or the other.

In our day, it is particularly necessary for us, both as individuals and as communities, to devote more time to worship. We need to learn ever better how to contemplate the Lord. We have somewhat lost the meaning of the prayer of adoration, so we must take it up again, both in our communities and in our own spiritual life. Today, then, let us learn a few useful lessons from the Magi. Like them, we want to fall down and worship the Lord. To worship him seriously, not as Herod said: “Let me know where the place is and I will go to worship him”. No, that worship is not good. Ours must be serious!

The Liturgy of the Word offers us three phrases that can help us to understand more fully what it means to be worshipers of the Lord. They are: “to lift up our eyes”, “to set out on a journey” and “to see”. These three phrases can help us to understand what it means to be a worshiper of the Lord.

The first phrase, to lift up our eyes, comes to us from the prophet Isaiah. To the community of Jerusalem, recently returned from exile and disheartened by great challenges and hardships, the prophet addresses these powerful words of encouragement: “Lift up your eyes and look around” (60:4). He urges them to lay aside their weariness and complaints, to escape the bottleneck of a narrow way of seeing things, to cast off the dictatorship of the self, the constant temptation to withdraw into ourselves and our own concerns. To worship the Lord, we first have to “lift up our eyes”. In other words, not to let ourselves be imprisoned by those imaginary spectres that stifle hope, not to make our problems and difficulties the centre of our lives. This does not mean denying reality, or deluding ourselves into thinking that all is well. On the contrary, it is a matter of viewing problems and anxieties in a new way, knowing that the Lord is aware of our troubles, attentive to our prayers and not indifferent to the tears we shed.

This way of seeing things, which despite everything continues to trust in the Lord, gives rise to filial gratitude. When this happens, our hearts become open to worship. On the other hand, when we focus exclusively on problems, and refuse to lift up our eyes to God, fear and confusion creep into our hearts, giving rise to anger, bewilderment, anxiety and depression. Then it becomes difficult to worship the Lord. Once this happens, we need to find the courage to break out of the circle of our foregone conclusions and to recognize that reality is much greater than we imagine. Lift up your eyes, look around and see. The Lord asks us first to trust in him, because he truly cares for everyone. If God so clothes the grass of the field, which grows today, and tomorrow is thrown into the fire, how much more will he provide for us? (cf. Lk 12:28). If we lift up our eyes to the Lord, and consider all things in his light, we will see that he never abandons us. The Word became flesh (cf. Jn 1:14) and remains with us always, for all time (cf. Mt 28:20). Always.

When we lift up our eyes to God, life’s problems do not go away, no; instead we feel certain that the Lord grants us the strength to deal with them. The first step towards an attitude of worship, then, is to “lift up our eyes”. Our worship is that of disciples who have found in God a new and unexpected joy. Worldly joy is based on wealth, success or similar things, always with ourselves at the centre. The joy of Christ’s disciples, on the other hand, is based on the fidelity of God, whose promises never fail, whatever the crises we may face. Filial gratitude and joy awaken within us a desire to worship the Lord, who remains ever faithful and never abandons us.

The second helpful phrase is to set out on a journey. Before they could worship the Child in Bethlehem, the Magi had to undertake a lengthy journey. Matthew tells us that in those days “wise men from the East came to Jerusalem, saying: ‘Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him’” (Mt 2:1-2). A journey always involves a transformation, a change. After a journey, we are no longer the same. There is always something new about those who have made a journey: they have learned new things, encountered new people and situations, and found inner strength amid the hardships and risks they met along the way. No one worships the Lord without first experiencing the interior growth that comes from embarking on a journey.

We become worshipers of the Lord through a gradual process. Experience teaches us, for example, that at fifty we worship differently than we did at thirty. Those who let themselves be shaped by grace usually improve with time: on the outside, we grow older – so Saint Paul tells us – while our inner nature is being renewed each day (cf. 2 Cor 4:16), as we grow in our understanding of how best to worship the Lord. From this point of view, our failures, crises and mistakes can become learning experiences: often they can help us to be more aware that the Lord alone is worthy of our worship, for only he can satisfy our innermost desire for life and eternity. With the passage of time, life’s trials and difficulties – experienced in faith – help to purify our hearts, making them humbler and thus more and more open to God. Even our sins, the awareness of being sinners, of experiencing such bad things. “But I did this... I did...”: if you approach it with faith and repentance, with contrition, it will help you to grow. Paul says that everything can help us to grow spiritually, to encounter Jesus, even our sins. And Saint Thomas adds: “etiam mortalia”, even the bad sins, the worst. But if you respond with repentance it will help you on this journey towards encountering the Lord and to worship him better.

Like the Magi, we too must allow ourselves to learn from the journey of life, marked by the inevitable inconveniences of travel. We cannot let our weariness, our falls and our failings discourage us. Instead, by humbly acknowledging them, we should make them opportunities to progress towards the Lord Jesus. Life is not about showing off our abilities, but a journey towards the One who loves us. We are not to show off our virtues in every step of our life; rather, with humility we should journey towards the Lord. By keeping our gaze fixed on the Lord, we will find the strength needed to persevere with renewed joy.

And so we come to the third phrase: to see. To lift up our eyes; to set out on a journey; to see. The Evangelist tells us that, “going into the house they saw the child with Mary, his mother, and they fell down and worshiped him” (Mt 2:10-11). Worshiping was an act of homage reserved for sovereigns and high dignitaries. The Magi worshiped the One they knew was the king of the Jews (cf. Mt 2:2). But what did they actually see? They saw a poor child and his mother. Yet these wise men from far-off lands were able to look beyond those lowly surroundings and recognize in that Child a royal presence. They were able to “see” beyond appearances. Falling to their knees before the Babe of Bethlehem, they expressed a worship that was above all interior: the opening of the treasures they had brought as gifts symbolized the offering of their own hearts.

To worship the Lord we need to “see” beyond the veil of things visible, which often prove deceptive. Herod and the leading citizens of Jerusalem represent a worldliness enslaved to appearances and immediate attractions. They see, yet they cannot see. It is not that they do not believe, no; it is that they do not know how to see because they are slaves to appearances and seek what is attractive. They value only the sensational, the things that capture the attention of the masses. In the Magi, however, we see a very different approach, one we can define as theological realism – a very “high” word, yet helpful – a way of perceiving the objective reality of things and leads to the realization that God shuns all ostentation. The Lord is in humility, he is like that humble child, who shuns that ostentation which is precisely the product of worldliness. A way of “seeing” that transcends the visible and makes it possible for us to worship the Lord who is often hidden in everyday situations, in the poor and those on the fringes. A way of seeing things that is not impressed by sound and fury, but seeks in every situation the things that truly matter, and that seeks the Lord. With Saint Paul, then, let us “look not to the things that are seen but to the things that are unseen; for the things that are seen are transient, but the things that are unseen are eternal” (2 Cor 4:18).

May the Lord Jesus make us true worshipers, capable of showing by our lives his loving plan for all humanity. Let us ask for the grace for each of us and for the whole Church, to learn to worship, to continue to worship, to exercise this prayer of adoration often, because only God is to be adored.


Chapter 2   1-12  cont.

Pope Francis    06.01.21  Angelus, Library of the Apostolic Palace      Solemnity of the Epiphany of the Lord Year B     Isaiah 60: 1-6,      Matthew 2: 1-12


Dear Brothers and Sisters, good morning!
Pope Francis Epiphany Angelus 06.01.2021

Today, we celebrate the Solemnity of the Epiphany, that is, the manifestation of the Lord to all peoples: in fact, the salvation wrought by Christ knows no boundaries. It is for everyone. Epiphany is not an additional mystery, it is always the same mystery as the Nativity, viewed, however, from the dimension of light, the light that illumines every man and women, the light to be welcomed in faith and the light to bring to others in charity, through witness, in the proclamation of the Gospel.

Isaiah’s vision, reported in today’s Liturgy (see 60:1-6), resounds in our time and is more timely than ever: “darkness covers the earth, and thick darkness the peoples” (v. 2), the text from Isaiah says. With that background, the prophet announced the light: the light given by God to Jerusalem and destined to enlighten the path of all the peoples. This light has the power to attract everyone, near and far, everyone sets out on the path to reach it, (v 3). It is a vision that opens the heart, that makes the breath come easier, that invites hope. Certainly, the darkness is present and threatening in everyone’s life and in the story of humanity; but God’s light is more powerful. It needs to be welcomed so that it might shine on everyone. But, we can distance this light from us. But we can ask ourselves: “Where is this light?” The prophet caught a glimpse of it from afar, but that was already enough to fill the heart of Jerusalem with irrepressible joy.

Where is this light? The Evangelist Matthew in his turn, recounting the episode of the Magi (see 2:1-12), shows that this light is the Baby of Bethlehem, it is Jesus, even if His kingship was not accepted by everyone. Rather some rejected it, like King Herod. He is the star who appeared on the horizon, the awaited Messiah, the One through whom God would inaugurate His kingdom of love, His kingdom of of justice and of peace. He was born not only for some, but for all men and women, for all peoples. The light is for all peoples, salvation is for all peoples.

And how does this “radiation” come? How does Christ’s light shine in every place and at every moment? It has its own method of expanding. It does not do so through the powerful means of this world’s empires who always seek to seize power. No, Christ’s light spreads through the proclamation of the Gospel. Through proclamation…by word and witness. And with this same “method”, God chose to come among us: the Incarnation, that is, by drawing near to the other, encountering the other, assuming the reality of the other and bringing the witness of our faith, everyone. This is the only way that Christ’s light, who is Love, can shine in those who welcome it and attract others. Christ’s light does not expand only through words, through fake methods, commercial ones…. No, no, through faith, word and witness. Thus the light of Christ expands. The star is Christ, but we too can and must also be the star for our brothers and sisters, as witnesses of the treasures of goodness and infinite mercy that the Redeemer offers freely to everyone. Christ’s light does not expand through proselytism. It expands through witness, through the confession of the faith. Even through martyrdom.

Therefore, the condition is to welcome this light within, to welcome it always more. Woe to us if we think we possess it, no; woe to us if we think that we only need to “manage” it! No. Like the Magi, we too are called to allow ourselves to be fascinated, attracted, guided, illuminated and converted by Christ: He is the journey of faith, through prayer and the contemplation of God’s works, who continually fills us with joy and wonder, an ever new wonder. That wonder is the always the first step to go forward in this light.

Let us invoke the protection of Mary on the universal Church, so that it might spread throughout the entire world the Gospel of Christ, the light of all the peoples, the light of every people.


Chapter 2     13-15, 19-23

Pope Francis  29.12.13 Angelus, St Peter's Square    Feast of the Holy Family of Nazareth  Year A     Matthew 2: 13-15, 19-23

Pope Francis Angelus about the Holy Family of Nazareth 29.12.13

Dear Brothers and Sisters, Good morning!

On this first Sunday after Christmas, the Liturgy invites us to celebrate the Feast of the Holy Family of Nazareth. Indeed, every nativity scene shows us Jesus together with Our Lady and St Joseph in the grotto of Bethlehem. God wanted to be born into a human family, he wanted to have a mother and father like us.

And today the Gospel presents the Holy Family to us on the sorrowful road of exile, seeking refuge in Egypt. Joseph, Mary and Jesus experienced the tragic fate of refugees, which is marked by fear, uncertainty and unease (cf. Mt 2:13-15; 19-23). Unfortunately, in our own time, millions of families can identify with this sad reality. Almost every day the television and papers carry news of refugees fleeing from hunger, war and other grave dangers, in search of security and a dignified life for themselves and for their families.

In distant lands, even when they find work, refugees and immigrants do not always find a true welcome, respect and appreciation for the values they bring. Their legitimate expectations collide with complex and difficult situations which at times seem insurmountable. Therefore, as we fix our gaze on the Holy Family of Nazareth as they were forced to become refugees, let us think of the tragedy of those migrants and refugees who are victims of rejection and exploitation, who are victims of human trafficking and of slave labour. But let us also think of the other “exiles”: I would call them “hidden exiles”, those exiles who can be found within their own families: the elderly for example who are sometimes treated as a burdensome presence. I often think that a good indicator for knowing how a family is doing is seeing how their children and elderly are treated.

Jesus wanted to belong to a family who experienced these hardships, so that no one would feel excluded from the loving closeness of God. The flight into Egypt caused by Herod’s threat shows us that God is present where man is in danger, where man is suffering, where he is fleeing, where he experiences rejection and abandonment; but God is also present where man dreams, where he hopes to return in freedom to his homeland and plans and chooses life for his family and dignity for himself and his loved ones.

Today our gaze on the Holy Family lets us also be drawn into the simplicity of the life they led in Nazareth. It is an example that does our families great good, helping them increasingly to become communities of love and reconciliation, in which tenderness, mutual help, and mutual forgiveness is experienced. Let us remember the three key words for living in peace and joy in the family: “may I”, “thank you” and “sorry”. In our family, when we are not intrusive and ask “may I”, in our family when we are not selfish and learn to say “thank you”, and when in a family one realizes he has done something wrong and knows how to say “sorry”, in that family there is peace and joy. Let us remember these three words. Can we repeat them all together: may I, thank you, sorry. (Everyone: may I, thank you, sorry!) I would also like to encourage families to become aware of the importance they have in the Church and in society. The proclamation of the Gospel, in fact, first passes through the family to reach the various spheres of daily life.

Let us fervently call upon Mary Most Holy, the Mother of Jesus and our Mother, and St Joseph her spouse. Let us ask them to enlighten, comfort and guide every family in the world, so that they may fulfil with dignity and peace the mission which God has entrusted to them.



Chapter 2     13-15, 19-23  cont.

Pope Francis   29.12.19  Angelus, St Peter's Square      Feast of the Holy Family of Nazareth  Year A      Matthew 2: 13-15, 19-23 

Pope Francis Angelus 29.12.19

Dear brothers and sisters, good morning!

And truly, today is a beautiful day… We celebrate today the feast of the 
Holy Family of Nazareth. The term “holy” places this family within the sphere of holiness which is a gift from God but, at the same time, is free and responsible adherence to God’s plan. This was the case for the family of Nazareth: they were totally available to God’s will.

How can we not wonder, for example, at Mary’s docility to the action of the Holy Spirit Who asks her to become the mother of the Messiah? Because Mary, like every young woman of her time, was about to realize her life project, that is, to marry Joseph.

But when she realises that God is calling her to a particular mission, she does not hesitate to proclaim herself His “servant” (cf. Lk 1: 38). Jesus will exalt her greatness not so much for her role as a mother, but for her obedience to God. Jesus said: “Blessed rather are those who hear the word of God and keep it” (Lk 11: 28), like Mary. And when she does not fully understand the events that involve her, Mary meditates in silence, reflects and adores the divine initiative. Her presence at the foot of the cross consecrates this total willingness.

Then, with regard to Joseph, the Gospel does not give us a single word: he does not speak, but he acts, obeying. He is the man of silence, the man of obedience.

Today’s Gospel reading (cf. Mt 2: 13-15, 19-23) recalls this obedience of the righteous Joseph three times, referring to the flight to Egypt and the return to the land of Israel. Under God’s guidance, represented by the Angel, Joseph distances his family from Herod’s threats, and saves them. The Holy Family is thus in solidarity with all the families of the world forced into exile, in solidarity with all those who are compelled to abandon their own land due to repression, violence, and war.

Finally, the third person of the Holy Family, Jesus. He is the will of the Father: in Him, says Saint Paul, there was no “yes” and “no”, but only “yes” (cf. 2 Cor 1: 19). And this is made manifest in many moments of His earthly life. For example, the episode at the temple when He responded to the anguished parents who sought Him out: “Did you not know that I must be in my Father’s house?” (Lk 2: 49); His continual repetition: “My food is to do the will of Him Who sent me and to accomplish His work” (Jn 4: 34); His prayer in the olive grove: “My Father, if this cannot pass unless I drink it, Your will be done” (Mt 26: 42). All these events are the perfect realisation of the very words of Christ Who says: “Sacrifices and offerings you have not desired […] Then I said, ‘Behold, I have come to do your will, O God, as it is written of me in the scroll of the book” (Heb 10: 5-7; Psalm 40: 7-9).

Mary, Joseph, Jesus: the Holy Family of Nazareth which represents a choral response to the will of the Father: the three members of this family help each other reciprocally to discover God’s plan. They prayed, worked, communicated. And I ask myself: you, in your family, do you know how to communicate or are you like those kids at the table, each one with their mobile phone, while they are chatting? In that table there seems to be a silence as if they were at Mass… But they do not communicate between themselves. We must resume dialogue in the family: fathers, parents, sons, grandparents and siblings must communicate with one another … This is today’s homework, right on the day of the Holy Family. May the Holy Family be a model for our families, so that parents and children may support each other mutually in adherence to the Gospel, the basis of the holiness of the family.

Let us entrust to Mary, “Queen of the Family”, all the families in the world, especially those who suffer or who are in distress, and invoke upon them her maternal protection.


Chapter 3

Chapter 3   1-12 

Pope Francis     04.12.16  Angelus, St Peter's Square      2nd Sunday of Advent Year A       Matthew 3: 1-12

Pope Francis 04.12.16 Advent

Dear Brothers and Sisters, Good morning!

In the Gospel given this second Sunday of 
Advent, John the Baptist’s invitation resounds: “Repent, for the kingdom of heaven is at hand!” (Mt 3:2). With these very words, Jesus begins his mission in Galilee (cf. Mt 4:17); and such will also be the message that the disciples must bring on their first missionary experience (cf. Mt 10:7). Matthew the evangelist would like to present John as the one who prepares the way of the coming Christ, as well as the disciples as followers, as Jesus preached. It is a matter of the same joyful message: the kingdom of God is at hand! It is near, and it is in us! These words are very important: “The kingdom of God is in our midst!”, Jesus says. And John announces what Jesus will say later: “The kingdom of God is at hand, it has arrived, and is in your midst”. This is the central message of every Christian mission. When a missionary goes, a Christian goes to proclaim Jesus, not to proselytize, as if he were a fan trying to drum up new supporters for his team. No, he goes simply to proclaim: “The kingdom of God is in our midst!”. And in this way, the missionaries prepare the path for Jesus to encounter the people.

But what is this kingdom of God, this kingdom of heaven? They are synonymous. We think immediately of the afterlife: eternal life. Of course this is true, the kingdom of God will extend without limit beyond earthly life, but the good news that Jesus brings us — and that John predicts — is that we do not need to wait for the kingdom of God in the future: it is at hand. In some way it is already present and we may experience spiritual power from now on. “The kingdom of God is in your midst!”, Jesus will say. God comes to establish his lordship in our history, today, every day, in our life; and there — where it is welcomed with faith and humility — love, joy and peace blossom.

The condition for entering and being a part of this kingdom is to implement a change in our life, which is to convert, to convert every day, to take a step forward each day. It is a question of leaving behind the comfortable but misleading ways of the idols of this world: success at all costs; power to the detriment of the weak; the desire for wealth; pleasure at any price. And instead, preparing the way of the Lord: this does not take away our freedom, but gives us true happiness. With the birth of Jesus in Bethlehem, it is God himself who abides among us to free us from self interest, sin and corruption, from these manners of the devil: seeking success at all costs; seeking power to the detriment of the weak; having the desire for wealth; seeking pleasure at any price.

Christmas is a day of great joy, even external, but above all, it is a religious event for which a spiritual preparation is necessary. In this season of Advent, let us be guided by the Baptist’s exhortation: “Prepare the way of the Lord, make his paths straight!”, he tells us (v. 3). We prepare the way of the Lord and make his paths straight when we examine our conscience, when we scrutinize our attitudes, in order to eliminate these sinful manners that I mentioned, which are not from God: success at all costs; power to the detriment of the weak; the desire for wealth; pleasure at any price.

May the Virgin Mary help us to prepare ourselves for the encounter with this ever greater Love, which is what Jesus brings and which, on Christmas night, becomes very very small, like a seed fallen on the soil. And Jesus is this seed: the seed of the kingdom of God.


Chapter 3   13-17 

Pope Francis   12.01.14  Angelus, St Peter's Square     Feast of the Baptism of the Lord - Year A     Matthew 3: 13-17


Dear Brothers and Sisters,
Good morning!

Today is the Feast of the Baptism of the Lord. This morning I baptized 32 infants. With you I thank the Lord for these creatures and for every new life. I am glad to baptize babies. I like it very much! Every newborn child is a gift of joy and hope, and each baby that is baptized is a miracle of faith and a celebration for the family of God.

Today’s page from the Gospel emphasizes that, when Jesus had received baptism from John in the River Jordan, “the heavens were opened” to him (Mt 3:16). This fulfils the prophecies. In fact, there is an invocation which the liturgy has us repeat during the Season of Advent: “O that thou wouldst rend the heavens and come down” (Is 64:1). If the heavens remain closed, our horizon in this earthly life is dark and without hope. Instead, in celebrating Christmas, once again faith has given us the certainty that the heavens have been rent with the coming of Christ. And on the day of the baptism of Christ we continue to contemplate the heavens opened. The manifestation of the Son of God on earth marks the beginning of the great time of mercy, after sin had closed the heavens, raising itself as a barrier between the human being and his Creator. With the birth of Jesus the heavens open! God gives us in Christ the guarantee of an indestructible love. From the moment the Word became flesh it is therefore possible to see the open heavens. It was possible for the shepherds of Bethlehem, for the Magi of the East, for the Baptist, for Jesus’ Apostles, and for St Stephen, the first martyr, who exclaimed: “Behold, I see the heavens opened!” (Acts 7:56). And it is possible for each one of us, if we allow ourselves to be suffused with God’s love, which is given to us for the first time in Baptism by means of the Holy Spirit. Let us allow ourselves to be invaded by God’s love! This is the great time of mercy! Do not forget it: this is the great time of Mercy!

When Jesus received the baptism of repentance from John the Baptism, showing solidarity with the repentant people — He without sin and with no need for conversion — God the Father made his voice heard from heaven: “This is my beloved Son, with whom I am well pleased” (v. 17). Jesus receives approval from the heavenly Father, who sent him precisely that he might accept to share our condition, our poverty. Sharing is the true way to love. Jesus does not dissociate himself from us, he considers us brothers and sisters and he shares with us. And so he makes us sons and daughters, together with him, of God the Father. This is the revelation and source of true love. And this is the great time of mercy!

Does it not seem to you that in our own time extra fraternal sharing and love is needed? Does it not seem to you that we all need extra charity? Not the sort that is content with extemporaneous help which does not involve or stake anything, but that charity that shares, that takes on the hardship and suffering of a brother. What flavour life acquires when we allow ourselves to be inundated by God’s love!

Let us ask the Holy Virgin to support us by her intercession in our commitment to follow Christ on the way of faith and charity, the path traced out by our Baptism.


Chapter 3   13-17   cont.

Pope Francis  12.01.20  Angelus, St Peters Square   Feast of the Baptism of the Lord - Year A     Isaiah 42: 1-4, 6-7,   Matthew 3: 13-17

Pope Francis Angelus Baptism of the Lord 12.01.20

Dear Brothers and Sisters, good morning!

Once again I had the joy of baptizing several babies, on today's feast of the Baptism of the Lord. Today there were thirty-two of them. Let us pray for them and their families.
This year's liturgy proposes the account of The Baptism of Jesus according to the Gospel of Matthew (cf. 3:13-17). The evangelist describes the dialogue between Jesus, who asks for baptism, and John the Baptist, who wants to refuse and observes: "I need to be baptized by you, and you come to me?" (see 14). This decision of Jesus surprises the Baptist: in fact, the Messiah did not need to be purified; He instead is the one who purifies. But God is the Holy One, His ways are not ours, and Jesus is Gods way, an unpredictable way. Let us remember that God is the God of surprises.

John had declared that there existed a huge, unbridgeable distance between himself and Jesus. "I am not worthy to carry His sandals"(Mt 3.11), he had said. But the Son of God has come precisely to bridge this gap between man and God. If Jesus is completely on God's side, He is also all on man's side, and brings together what was divided. For this reason He replies to John: "Let it be done for now, because it is fitting that we fulfil all righteousness" (v. 15). The Messiah asks to be baptized, so that every righteousness is fulfilled, that is He fulfils the Father's plan which come by way of filial obedience and solidarity with frail and sinful humanity. It is the path of God's humility and the complete nearness of God with His children.

The prophet Isaiah also announces the righteousness of the Servant of God, who accomplishes His mission in the world in a style that goes against the spirit of the world: "He will not cry out or shout, he will not raise his voice in the street, he will not break a bruised reed, he will not extinguish a dimly burning wick (42.2-3). It is the attitude of meekness – this is what Jesus teaches us with His humility, meekness – , the attitude of simplicity, respect, moderation and hiddenness, which is also required today for the disciples of the Lord. How many, it is sad to say, how many disciples of the Lord are bragging about being disciples of the Lord. It is not a good disciple , someone who brags. A good disciple is humble, meek, the one who does good without being seen. In its missionary action, the Christian community is called to go out to meet others always proposing and not imposing, giving testimony, sharing real life with people.

As soon as Jesus was Baptized in the Jordan River, the heavens opened and the Holy Spirit descended upon him in the form of a dove, while a voice resounded from on high saying, "This is my beloved Son: with whom I am well pleased"(Mt 3:17). On the feast of the Baptism of Jesus, we rediscover our Baptism. Just as Jesus is the Father's beloved Son, we too reborn by water and the Holy Spirit know that we are beloved children – the Father loves us all! –, the object of God's pleasure, brothers and sisters among many other brothers and sisters, entrusted with a great mission to witness and proclaim the Fathers boundless love to all men and women. 

This feast of Jesus' Baptism reminds us of our Baptism. We too have been reborn in Baptism. In Baptism, the Holy Spirit came to remain in us. That's why it's important to know the date of my Baptism. We know the date of our birth, but we do not always know what the date of our Baptism is. Surely some of you don't know... A homework assignment. When you will ask: when was I Baptized? When was I Baptized? And celebrate in our heart the date of our Baptism every year. Do. It is also a duty of justice to the Lord that He has been so good to us.

May Mary most Holy helps us to always better understand the gift of Baptism and to live it consistently in everyday situations.



Chapter 3   13-17   cont.

Pope Francis  12.01.20  Mass with Baptisms, Sistine Chapel     Feast of the Baptism of the Lord Year A    Matthew 3: 13-17 

Jesus responds to John: "That all righteousness be accomplished" (cf. Mt 3:15). Baptising a child is an act of justice. And why? Because in Baptism we are giving him a treasure, we in Baptism give him a pledge: the Holy Spirit. The child comes out from Baptism with the strength of the Spirit within: the Spirit that will defend him, and help him, throughout his life. That is why it is so important to Baptize them as children, so that they may grow up with the strength of the Holy Spirit.

That is the message I would like to give you today. You bring your children today, so that they may have the Holy Spirit. So that they grow with the light, and with the strength of the Holy Spirit, and through the catechesis will help them , teaching your examples that you will give at home. That's the message.

I don't want to say anything else. Just a warning. Children are not used to coming to the Sistine, it's the first time! They are not used to being locked in an environment that might be a little warm. And they're not used to being dressed like this, for a festivity as beautiful as it is today. They're going to feel a little uncomfortable at some point. And one will start to cry... – yet the concert has already begun! – but it will begin with one, then the other... Don't be upset, let the children cry and scream. But rather, if your child cries and complains, maybe it's because he's too hot: take something off; or because he's hungry: breastfeed him, here, yes, always at peace. One thing I also said last year: they have a "choral" dimension: it is enough that one gives the first note and they all start, and the concert will be done. Don't be upset. It's a beautiful homily when a child cries in church, it's a beautiful homily. Make sure he feels good and we will go ahead this way. 

Don't forget: you bring the Holy Spirit into the children.


Chapter 4

Chapter 4  1 -11 

Pope Francis   19.03.14 Angelus, St Peter's Square       1st Sunday of Lent Year A        Matthew 4: 1-11


 

Dear Brothers and Sisters, Good morning!

Each year, the Gospel of the First Sunday of Lent sets before us the narrative of the temptation of Jesus, when the Holy Spirit, having descended upon him after his Baptism in the Jordan, prompts him to confront Satan openly in the desert for 40 days, before beginning his public ministry.

The tempter seeks to divert Jesus from the Father’s plan, that is, from the way of sacrifice, of the love that offers itself in expiation, to make him take an easier path, one of success and power. The duel between Jesus and Satan takes place through strong quotations from Sacred Scripture. The devil, in fact, to divert Jesus from the way of the cross, sets before him false messianic hopes: economic well-being, indicated by the ability to turn stones into bread; a dramatic and miraculous style, with the idea of throwing himself down from the highest point of the Temple in Jerusalem and being saved by angels; and lastly, a shortcut to power and dominion, in exchange for an act of adoration to Satan. These are the three groups of temptations: and we, too, know them well!

Jesus decisively rejects all these temptations and reiterates his firm resolve to follow the path set by the Father, without any kind of compromise with sin or worldly logic. Note well how Jesus responds. He does not dialogue with Satan, as Eve had done in the earthly paradise. Jesus is well aware that there can be no dialogue with Satan, for he is cunning. That is why Jesus, instead of engaging in dialogue as Eve had, chooses to take refuge in the Word of God and responds with the power of this Word. Let us remember this: at the moment of temptation, of our temptations, there is no arguing with Satan, our defence must always be the Word of God! And this will save us. In his replies to Satan, the Lord, using the Word of God, reminds us above all that “man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Mt 4:4; cf. Dt 8:3); and this gives us the strength, sustains us in the struggle against a worldly mind-set that would lower man to the level of his primitive needs, causing him to lose hunger for what is true, good and beautiful, the hunger for God and for his love. Furthermore, he recalls that “it is written, ‘You shall not tempt the Lord your God’” (v. 7), for the way of faith passes also through darkness and doubt, and is nourished by patience and persevering expectation. Lastly, Jesus recalls that “it is written, ‘You shall worship the Lord your God and him only you shall serve’” (v. 10); i.e., we must rid ourselves of idols, of vain things, and build our lives on what is essential.

Jesus’ words will then be borne out in his actions. His absolute fidelity to the Father’s plan of love will lead him after about three years to the final reckoning with the “prince of this world” (Jn 16:11), at the hour of his Passion and Cross, and Jesus will have his final victory, the victory of love!

Dear brothers and sisters, the time of Lent is a propitious occasion for us all to make a journey of conversion, by sincerely allowing ourselves to be confronted with this passage of the Gospel. Let us renew the promises of our Baptism: let us renounce Satan and all his works and seductions — for he is a seducer — in order to follow the path of God and arrive at Easter in the joy of the Spirit (cf. Collect for the Fourth Sunday of Lent, Anno a).




Chapter 4  1 -11 cont.

Pope Francis   05.03.17 Angelus, St Peter's Square  1st Sunday of Lent Year A      Matthew 4: 1-11



Pope Francis talks about the devil and temptations 05.03.17
  

Dear Brothers and Sisters, Good morning!

In this First Sunday of Lent, the Gospel introduces us to the journey toward Easter, revealing Jesus as he remains in the desert for 40 days, subjected to the temptations of the devil (cf. Mt 4:1-11). This episode takes place at a precise moment in Jesus’ life: immediately after his Baptism in the River Jordan and prior to his public ministry. He has just received the solemn investiture: the Spirit of God has descended upon him, the heavenly Father has declared him “my beloved Son” (Mt 3:17). Jesus is now ready to begin his mission; and as this mission has a declared enemy, namely, Satan, He confronts him straight away, “up close”. The devil plays precisely on the title “Son of God” in order to deter Jesus from the fulfilment of his mission: “If you are the Son of God” (4:3, 6); and proposes that He perform miraculous acts — to be a “magician” — such as transforming stones into bread so as to satiate his hunger, and throwing himself down from the temple wall so as to be saved by the angels. These two temptations are followed by the third: to worship him, the devil, so as to have dominion over the world (cf. v. 9).

Through this three-fold temptation, Satan wants to divert Jesus from the way of obedience and humiliation — because he knows that in this way, on this path, evil will be conquered — and to lead Him down the false shortcut to success and glory. But the devil’s poisonous arrows are “blocked” by Jesus with the shield of God’s Word (vv. 4, 10), which expresses the will of the Father. Jesus does not speak a word of his own: He responds only with the Word of God. Thus the Son, filled with the power of the Holy Spirit, comes out of the desert victorious.

During the 40 days of Lent, as Christians we are invited to follow in Jesus’ footsteps and face the spiritual battle with the Evil One with the strength of the Word of God. Not with our words: they are worthless. The Word of God: this has the strength to defeat Satan. For this reason, it is important to be familiar with the Bible: read it often, meditate on it, assimilate it. The Bible contains the Word of God, which is always timely and effective. Someone has asked: what would happen were we to treat the Bible as we treat our mobile phone?; were we to always carry it with us, or at least a small, pocket-sized Gospel, what would happen?; were we to turn back when we forget it: you forget your mobile phone — ‘oh! I don’t have it, I’m going back to look for it’; were we to open it several times a day; were we to read God’s messages contained in the Bible as we read telephone messages, what would happen? Clearly the comparison is paradoxical, but it calls for reflection. Indeed, if we had God’s Word always in our heart, no temptation could separate us from God, and no obstacle could divert us from the path of good; we would know how to defeat the daily temptations of the evil that is within us and outside us; we would be more capable of living a life renewed according to the Spirit, welcoming and loving our brothers and sisters, especially the weakest and neediest, and also our enemies.

May the Virgin Mary, perfect icon of obedience to God and of unconditional trust in his will, sustain us on the Lenten journey, that we may set ourselves to listen docilely to the Word of God in order to achieve a true conversion of heart.




Chapter 4  1 -11 cont.

Pope Francis  26.02.20 General Audience, St Peter's Square    Catechesis on Lent     Matthew 4: 1-4


 

Pope Francis talks about Lent 26.02.20

Dear brothers and sisters, good morning!

Today, Ash Wednesday, we begin the Lenten journey, a forty-day journey towards Easter, towards the heart of the liturgical year and of the faith. It is a journey that follows that of Jesus, who at the beginning of his ministry withdrew for forty days to pray and fast, tempted by the devil, into the desert. I would like to speak to you today about the spiritual significance of the desert. What the desert means spiritually to all of us, even us who live in the city, what the desert means.

Let's imagine you're in a desert. The first feeling would be to be enveloped by a great silence: no noise, apart from the wind and our breath. Here, the desert is the place of detachment from the din that surrounds us. It is the absence of words to make room for another Word, the Word of God, which as a light breeze caresses our heart (cf. 1 Kings 19:12). The desert is the place of the Word, with a capital W. In the Bible, in fact, the Lord loves to speak to us in the desert. In the desert he gives Moses the "ten words", the ten commandments. And when the people distance themselves from him, becoming like an unfaithful bride, God says, "Here, I will lead you into the desert and speak to your heart. There you will answer me, as in the days of your youth"(Hosea 2:13-14). In the desert you hear the Word of God, which is like a slight sound. The Book of Kings says that the Word of God is like a thread of silence that makes a sound. In the desert we find intimacy with God, the love of the Lord. Jesus loved to retreat every day to deserted places to pray (cf. Luke 5:16). He taught us how to look for the Father, who speaks to us in silence. And it is not easy to be silent in our hearts, because we always try to talk a little, to be with others.

Lent is a good time to make space for the Word of God. It's the time to turn off the television and open the Bible. It's a time to disconnect from your phones and connect to the Gospel. When I was a child there was no television, but there was a custom of not listening to the radio. Lent is deserted, it is a time to give up, to disconnect from our phones and connect to the Gospel. It is time to give up useless words, gossip, rumours and to speak intimately with the Lord. It's time to devote yourself to a healthy ecology of the heart, to clean it. We live in an environment polluted by too much verbal violence, by so many offensive and harmful words, that the web amplifies. Today we insult as if we were saying "Good Morning". We are inundated with empty words, advertising, deceitful messages. We have become accustomed to hearing everything about everyone and we risk slipping into a mundaneness that atrophies our heart and there is no by-pass to heal this, but only silence. We struggle to distinguish the voice of the Lord who speaks to us, the voice of conscience, the voice of good. Jesus, calling us into the desert, invites us to listen to what matters, to the important, to the essential. To the devil who tempted Him He replied, "It is not only by bread alone that man lives, but by every word that comes out of God's mouth" (Matthew 4:4). Like bread, more than bread we need the Word of God, we need to speak with God: we need to pray. Because only before God do the inclinations of the heart come to light and the duplicity of our souls fall. Here is the desert, a place of life, not of death, because dialogue in silence with the Lord gives us life.

Let's try to think of a desert again. The desert is the place of the essential. Let's look at our lives: how many useless things surround us! We chase a thousand things that seem necessary and are not really. How good would it be for us to get rid of so many superfluous realities, to rediscover what matters, to find the faces of those around us! Jesus also sets an example on this, fasting. Fasting is to know how to give up the vain things, the superfluous, to go to the essentials. Fasting is not just about losing weight, fasting is going to the essentials, it is seeking the beauty of a simpler life.

Finally, the desert is the place of solitude. Even today, near us, there are many deserts. They are lonely and abandoned people. How many poor and elderly people stand by us and live in silence, without any noise, marginalized and discarded! Talking about them doesn't create an audience, ratings. But the desert leads us to them, to all those who are silenced, silently ask for our help. So many silent glances asking for our help. The journey through the Lent desert is a journey of charity to those who are weakest.
Prayer, fasting, works of mercy: this is the path in the Lenten desert.

Dear brothers and sisters, with the voice of the prophet Isaiah, God has made this promise: "Here, I will do something new, I will open a path in the desert"(Is 43:19). In the desert the path is opened up that brings us from death to life. Let us enter the desert with Jesus, and we will come out of it savouring Easter, the power of God's love that renews life. The same will happen to us that happens in the deserts that bloom in spring, making buds suddenly, "out of nothing", buds and plants. Take courage, let us enter this desert of Lent, follow Jesus into the desert: with him our deserts will flourish.


Chapter 4  1 -11 cont.

Pope Francis   01.03.20  Angelus, St Peter's Square       1st Sunday of Lent Year A         Matthew 4: 1-11  

Pope Francis talks about temptation and the devil 01.03.20



Dear brothers and sisters, good morning!

On this first Sunday of Lent, the Gospel (cf. Mt 4:1-11) recounts that Jesus, after having been baptised in the Jordan River, "was led by the Spirit into the desert, to be tempted by the devil" (v. 1). He is preparing to begin his mission of proclaiming the Kingdom of Heaven and, just as Moses and Elijah did (cf. Es 24:18; 1 King 19:8), in the Old Testament, He does so with a forty-day fast. This is the beginning of Lent. 

At the end of this period of fasting, the tempter, the devil, breaks in, and three times tries to put Jesus to the test. The first temptation arises by the fact that Jesus is hungry; and so the devil suggests to Him, "If you are the Son of God, command that these stones become loaves of bread" (v. 3). A challenge. But Jesus' answer is clear: "It is written: "One does not live on bread alone but by every word that comes out of the mouth of God" (4:4). He recalls Moses, when he reminded the people of the long journey they had made in the desert, through which he learned that his life depended on the Word of God (cf. Dt 8:3).

Then the devil makes a second attempt, (cf. vv. 5-6) he gets more cunning, this time he quotes the Sacred Scripture. The strategy is clear: if you have so much confidence in the power of God, then try it, in fact Scripture itself confirms that you will be aided by angels (cf. v. 6). But even in this case Jesus does not allow himself to be confounded, because those who believe know that one does not put God to the test, instead he trusts Gods goodness. Therefore, to the words of the Bible, which Satan has interpreted for his own purposes, Jesus responds with another quote: "Again it is written: "You shall not put the Lord, your God, to the test" (v. 7).

Finally, the third attempt (cf. 8-9) reveals the true reasoning of the devil: since the coming of the Kingdom of Heaven marks the beginning of his own defeat, the evil one would like to divert Jesus from fulfilling His mission, by presenting Him as a political Messiah. But Jesus rejects the idolatry of human power and glory and, in the end, drives out the tempter by saying to him: "Be gone, Satan! It is written: "The Lord, your God, shall you worship and him alone shall you serve" (v. 10). And at this point, the angels approach to serve Jesus, who is faithful in handing Himself over to the Father (cf. v. 11). 

This teaches us one thing: Jesus does not dialogue with the devil. Jesus responds to the devil with the Word of God, not by His own words. In temptation, we often begin to dialogue with temptation, to dialogue with the devil: "Yes, but I may do this..., then I confess, then this, that one...". Never dialogue with the devil. Jesus says only two things to the devil: he drives him away or, as in this case, responds with the Word of God. Be careful: never dialogue with temptation, never dialogue with the devil.

Even today Satan breaks into people's lives to tempt them with his tempting proposals; he mixes his voice with the many other voices that try to tame our conscience. Messages come at us from many places inviting us to "let ourselves be tempted" to experience the intoxication of the transgression. The experience of Jesus teaches us that temptation is an attempt to follow alternative paths to God's: "But, do this, there is no problem, then God forgives! But a day of joy take it..." – "But it is a sin!" – "No, it is nothing like this". This is an alternative route to God's path, and these give us the sense of being self-sufficient, of the enjoyment of life as an end to itself. But all this is illusory: we soon realize that the more we distance ourselves from God, the more defenceless and helpless we feel in the face of the great problems of existence. 

May the Virgin Mary, the Mother of Him who crushed the head of the serpent, helps us in this time of Lent to be vigilant in the face of temptations, not to submit to any idol of this world, to follow Jesus in the fight against evil; and we will also succeed as Jesus.


Chapter 4  12-23

Pope Francis    26.01.14  Angelus, St Peter's Square  Third Sunday of Ordinary Time - Year A       Isaiah 8: 23 to 9: 3,      Matthew 4: 12-23


   


Dear Brothers and Sisters, Good morning!

This Sunday’s Gospel recounts the beginnings of the public life of Jesus in the cities and villages of Galilee. His mission does not begin in Jerusalem, the religious centre and also the social and political centre, but in an area on the outskirts, an area looked down upon by the most observant Jews because of the presence in that region of various foreign peoples; that is why the Prophet Isaiah calls it “Galilee of the nations” (Is 9:1).

It is a borderland, a place of transit where people of different races, cultures, and religions converge. Thus Galilee becomes a symbolic place for the Gospel to open to all nations. From this point of view, Galilee is like the world of today: the co-presence of different cultures, the necessity for comparison and the necessity of encounter. We too are immersed every day in a kind of “Galilee of the nations”, and in this type of context we may feel afraid and give in to the temptation to build fences to make us feel safer, more protected. But Jesus teaches us that the Good News, which he brings, is not reserved to one part of humanity, it is to be communicated to everyone. It is a proclamation of joy destined for those who are waiting for it, but also for all those who perhaps are no longer waiting for anything and haven’t even the strength to seek and to ask.

Starting from Galilee, Jesus teaches us that no one is excluded from the salvation of God, rather it is from the margins that God prefers to begin, from the least, so as to reach everyone. He teaches us a method, his method, which also expresses the content, which is the Father’s mercy. “Each Christian and every community must discern the path that the Lord points out, but all of us are asked to obey his call to go forth from our own comfort zone in order to reach all the ‘peripheries’ in need of the light of the Gospel” (Apostolic Exhortation, Evangelii Gaudium, n. 20).

Jesus begins his mission not only from a decentralized place, but also among men whom one would call, refer to, as having a “low profile”. When choosing his first disciples and future apostles, he does not turn to the schools of scribes and doctors of the Law, but to humble people and simple people, who diligently prepare for the coming of the Kingdom of God. Jesus goes to call them where they work, on the lakeshore: they are fishermen. He calls them, and they follow him, immediately. They leave their nets and go with him: their life will become an extraordinary and fascinating adventure.

Dear friends, the Lord is calling today too! The Lord passes through the paths of our daily life. Even today at this moment, here, the Lord is passing through the square. He is calling us to go with him, to work with him for the Kingdom of God, in the “Galilee” of our times. May each one of you think: the Lord is passing by today, the Lord is watching me, he is looking at me! What is the Lord saying to me? And if one of you feels that the Lord says to you “follow me” be brave, go with the Lord. The Lord never disappoints. Feel in your heart if the Lord is calling you to follow him. Let’s let his gaze rest on us, hear his voice, and follow him! “That the joy of the Gospel may reach to the ends of the earth, illuminating even the fringes of our world” (ibid., n. 288).



Chapter 4  12-23  cont.

Pope Francis    22.01.17   Angelus, St Peter's Square   Third Sunday of Ordinary Time - Year A     Isaiah 8: 23 to 9: 3,     Matthew 4: 12-23




Dear Brothers and Sisters, Good morning!

Today’s Gospel passage (cf. Mt 4:12-23) recounts the beginning of Jesus’ preaching in Galilee. He leaves Nazareth, a village in the mountains, and settles in Capernaum, an important centre on the lakeshore, inhabited largely by pagans, a crossroads between the Mediterranean and the Mesopotamian inland. This choice indicates that the beneficiaries of his preaching are not only his compatriots, but those who arrive in the cosmopolitan “Galilee of the Gentiles” (v. 15, cf. Is 9:1): that’s what it was called. Seen from the capital Jerusalem, that land is geographically peripheral and religiously impure because it was full of pagans, having mixed with those who did not belong to Israel. Great things were not expected from Galilee for the history of salvation. Instead, right from there — precisely from there — radiated that “light” on which we meditated in recent Sundays: the light of Christ. It radiated right from the periphery.

Jesus’ message reiterates that of the Baptist, announcing the “kingdom of heaven” (v. 17). This kingdom does not involve the establishment of a new political power, but the fulfilment of the Covenant between God and his people, which inaugurates a season of peace and justice. To secure this covenant pact with God, each one is called to convert, transforming his or her way of thinking and living. This is important: converting is not only changing the way of life but also the way of thinking. It is a transformation of thought. It is not a matter of changing clothing, but habits! What differentiates Jesus from John the Baptist is the way and manner. Jesus chooses to be an itinerant prophet. He doesn’t stay and await people, but goes to encounter them. Jesus is always on the road! His first missionary appearances take place along the lake of Galilee, in contact with the multitude, in particular with the fishermen. There Jesus does not only proclaim the coming of the kingdom of God, but seeks companions to join in his salvific mission. In this very place he meets two pairs of brothers: Simon and Andrew, James and John. He calls them, saying: “Follow me, and I will make you fishers of men” (v. 19). The call reaches them in the middle of their daily activity: the Lord reveals himself to us not in an extraordinary or impressive way, but in the everyday circumstances of our life. There we must discover the Lord; and there he reveals himself, makes his love felt in our heart; and there — with this dialogue with him in the everyday circumstances of life — he changes our heart. The response of the four fishermen is immediate and willing: “Immediately they left their nets and followed him” (v. 20). We know, in fact, that they were disciples of the Baptist and that, thanks to his witness, they had already begun to believe in Jesus as the Messiah (cf. Jn 1:35-42).

We, today’s Christians, have the joy of proclaiming and witnessing to our faith because there was that first announcement, because there were those humble and courageous men who responded generously to Jesus’ call. On the shores of the lake, in an inconceivable land, the first community of disciples of Christ was born. May the knowledge of these beginnings give rise in us to the desire to bear Jesus’ word, love and tenderness in every context, even the most difficult and resistant. To carry the Word to all the peripheries! All the spaces of human living are soil on which to cast the seeds of the Gospel, so they may bear the fruit of salvation.

May the Virgin Mary help us with her maternal intercession to respond joyfully to Jesus’ call, and to place ourselves at the service of the Kingdom of God.



Chapter 4  12-23  cont.

Pope Francis       02.03.17    Holy Mass  Santa Marta        Deuteronomy 30: 15-20,      Matthew 4: 17,      Luke 9: 22-25


The “compass of a Christian is to follow Christ Crucified”: not a false, “disembodied and abstract” God, but the God who became flesh and brings unto himself “the wounds of our brothers”.

The word, the exhortation of the Church from the very beginning of Lent is ‘repent’, Matthew (4:17): “repent, says the Lord”.

So today the Liturgy of the Word makes us reflect on three realities that lie before us as conditions for this conversion: the reality of man — the reality of life; the reality of God; and the reality of the journey. These are realities of the human experience, all three, but which the Church, and we too, have before us for this conversion.

The first reality, therefore, is “the reality of man: you are faced with a choice”, Deuteronomy (30:15-20) : “See, I have set before you this day life and good, death and evil”. We men are faced with this reality: either it is 
good, or it is evil.... But if your heart turns away and if you do not listen and allow yourself to be drawn in to worshipping other gods”, you will walk the path of evil. And this, we perceive in our lives: we can always choose either good or evil; this is the reality of human freedom. God made us free; the choice is ours. But the Lord does not leave us on our own; he teaches us, admonishes us: ‘be careful, there is good and evil’. Worshipping God, fulfilling the commandments is the way of goodness; going the other way, the way of idols, false gods — so many false gods — they make a mess of life. And this is a reality: the reality of man is that we are all faced with good and evil.

Then, there is another reality, the second powerful reality: the reality of God. Yes, God is there, but how is God there? God made himself Christ: this is the reality and it was difficult for the disciples to understand this. Luke (9:22-25): Jesus said to his disciples: ‘The Son of man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised’. Thus God took up all of human reality, minus the sin: there is no God without Christ. A God ‘disembodied’, without Christ, is not a real God”. In fact, the reality of God is God-made-Christ for us, for our salvation, and when we distance ourselves from this, from this reality, and we distance ourselves from the Cross of Christ, from the truth of the Lord’s wounds, we also distance ourselves from God’s love, from his mercy, from salvation and we follow a distant ideological path of God: it is not God who came to us and who came close to save us and who died for us.

This, is the reality of God. God revealed in Christ: there is no God without Christ. I can think of a dialogue by a French writer of the last century, a conversation between an agnostic and a believer. The well-meaning agnostic asked the believer: ‘But how can I ... for me, the question is: how is it that Christ is God? I cannot understand this, how is it that Christ is God?’. And the believer said: ‘For me this is not a problem, the problem would be if God had not made himself Christ’.

Therefore, this is the reality of God: God-made-Christ; God-made-flesh; and this is the foundation of the works of mercy, because the wounds of our brothers are the wounds of Christ; they are the wounds of God, because God made himself Christ. We cannot experience Lent without this second reality: we must convert ourselves not to an abstract God, but to a concrete God who became Christ.

Here, then, is the reality of man: we are faced with good and evil — the reality of God — God-made-Christ — and the third human reality, the reality of the journey. The question to ask then is, “‘how do we go, which road do we take?’”.  “If any man would come after me, let him deny himself and take up his cross and follow me”. Because,  the reality of the journey is that of Christ: following Christ, doing the will of the Father, as he did, by taking up the daily crosses and denying ourself in order to follow Christ. This means “not doing what I want, but what Jesus wants: following Jesus”. And Jesus says “that on this path we lose our life so as to regain it afterwards; it is a continuous loss of life, the loss of ‘doing what I want’, the loss of material comforts, of always being on the path of Jesus, who was in service to others, to the adoration of God: that is the just path.

These, are the three realities: the human reality — of man, of life, of man faced with good and evil; the reality of God — God who made himself Christ, and we cannot worship a God who is not Christ, because this is the reality. There is also the reality of the journey — the only sure way is to follow Christ Crucified, the scandal of the Cross. And these three human realities are a Christian’s compass, with these three road signs, which are realities, we will not take the wrong path. 

‘Repent,’ says the Lord; that is, take seriously these realities of the human experience: the reality of life, the reality of God and the reality of the journey. 



Chapter 4  12-23  cont.

Pope Francis  26.01.20  Holy Mass, St Peter's Basilica  Sunday of the Word of God - Third Sunday in Ordinary Time Year A    Isaiah 8: 23 - 9: 3      Matthew 4: 12-23



 

Pope Francis Sunday of the Word of God 26.01.20
 

“Jesus began to preach” (Mt 4:17). With these words, the evangelist Matthew introduces the ministry of Jesus. The One who is the Word of God has come to speak with us, in his own words and by his own life. On this first Sunday of the Word of God, let us go to the roots of his preaching, to the very source of the word of life. Today’s Gospel (Mt 4:12-23) helps us to know how, where and to whom Jesus began to preach.

1. How did he begin? With a very simple phrase: “Repent, for the kingdom of heaven is at hand” (v. 17). This is the main message of all Jesus’ sermons: to tell us that the kingdom of heaven is at hand. What does this mean? The kingdom of heaven means the reign of God, that is, the way in which God reigns through his relationship with us. Jesus tells us that the kingdom of heaven is at hand, that God is near. Here is the novelty, the first message: God is not far from us. The One who dwells in heaven has come down to earth; he became man. He has torn down walls and shortened distances. We ourselves did not deserve this: he came down to meet us. Now this nearness of God to his people is one of the ways he has done things since the beginning, even of the Old Testament. He said to his people: “Imagine: what nation has its gods so near to it as I am near to you?” (cf. Dt 4:7). And this nearness became flesh in Jesus.

This is a joyful message: God came to visit us in person, by becoming man. He did not embrace our human condition out of duty, no, but out of love. For love, he took on our human nature, for one embraces what one loves. God took our human nature because he loves us and desires freely to give us the salvation that, alone and unaided, we cannot hope to attain. He wants to stay with us and give us the beauty of life, peace of heart, the joy of being forgiven and feeling loved.

We can now understand the direct demand that Jesus makes: “Repent”, in other words, “Change your life”. Change your life, for a new way of living has begun. The time when you lived for yourself is over; now is the time for living with and for God, with and for others, with and for love. Today Jesus speaks those same words to you: “Take heart, I am here with you, allow me to enter and your life will change”. Jesus knocks at the door. That is why the Lord gives you his word, so that you can receive it like a love letter he has written to you, to help you realize that he is at your side. His word consoles and encourages us. At the same time it challenges us, frees us from the bondage of our selfishness and summons us to conversion. Because his word has the power to change our lives and to lead us out of darkness into the light. This is the power of his word.

2. If we consider where Jesus started his preaching, we see that he began from the very places that were then thought to be “in darkness”. Both the first reading and the Gospel speak to us of people who “sat in the region and shadow of death”. They are the inhabitants of “the land of Zebulun and Naphtali, on the road by the sea, the land beyond the Jordan, Galilee of the nations” (Mt 4:15-16; cf. Is 8:23-9:1). Galilee of the nations, this region where Jesus began his preaching ministry, had been given this name because it was made up of people of different races and was home to a variety of peoples, languages and cultures. It was truly “on the road by the sea”, a crossroads. Fishermen, businessmen and foreigners all dwelt there. It was definitely not the place to find the religious purity of the chosen people. Yet Jesus started from there: not from the forecourt of the temple of Jerusalem, but from the opposite side of the country, from Galilee of the nations, from the border region. He started from a periphery.

Here there is a message for us: the word of salvation does not go looking for untouched, clean and safe places. Instead, it enters the complex and obscure places in our lives. Now, as then, God wants to visit the very places we think he will never go. Yet how often we are the ones who close the door, preferring to keep our confusion, our dark side and our duplicity hidden. We keep it locked up within, approaching the Lord with some rote prayers, wary lest his truth stir our hearts. And this is concealed hypocrisy. But as today’s Gospel tells us: “Jesus went about all Galilee preaching the gospel of the kingdom and healing every disease and every infirmity” (v. 23). He passed through all of that varied and complex region. In the same way, he is not afraid to explore the terrain of our hearts and to enter the roughest and most difficult corners of our lives. He knows that his mercy alone can heal us, his presence alone can transform us and his word alone can renew us. So let us open the winding paths of our hearts – those paths we have inside us that we do not wish to see or that we hide – to him, who walked “the road by the sea”; let us welcome into our hearts his word, which is “living and active, sharper than any two-edged sword… and able to judge the thoughts and intentions of the heart” (Heb 4:12).

3. Finally, to whom did Jesus begin to speak? The Gospel says that, “as he walked by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. And he said to them, ‘Follow me, and I will make you fishers of men’” (Mt 4:18-19). The first people to be called were fishermen: not people carefully chosen for their abilities or devout people at prayer in the temple, but ordinary working people.

Let us think about what Jesus said to them: I will make you fishers of men. He was speaking to fishermen, using the language they understood. Their lives changed on the spot. He called them where they were and as they were, in order to make them sharers in his mission. “Immediately they left their nets and followed him” (v. 20). Why immediately? Simply because they felt drawn. They did not hurry off because they had received an order, but because they were drawn by love. To follow Jesus, mere good works are not enough; we have to listen daily to his call. He, who alone knows us and who loves us fully, leads us to put out into the deep of life. Just as he did with the disciples who heard him.

That is why we need his word: so that we can hear, amid the thousands of other words in our daily lives, that one word that speaks to us not about things, but about life.

Dear brothers and sisters, let us make room inside ourselves for the word of God! Each day, let us read a verse or two of the Bible. Let us begin with the Gospel: let us keep it open on our table, carry it in our pocket or bag, read it on our cell phones, and allow it to inspire us daily. We will discover that God is close to us, that he dispels our darkness and, with great love, leads our lives into deep waters.



Chapter 4  12-23  cont.

Pope Francis   26.01.20 Angelus, St Peter's Square  Sunday of the Word of God - Third Sunday in Ordinary Time Year A  Isaiah 8: 23 - 9: 3,     Matthew 4: 12-23 




Pope Francis Angelus Word of God 26.01.20

Dear brothers and sisters, good morning!

Today's Gospel (cf. Matthew 4:12-23) presents us with the beginning of Jesus' public mission. This was in Galilee, a land on the outskirts of Jerusalem, and viewed with suspicion for its mingling with the gentiles. Nothing good and new was expected from that region; instead, it was there that Jesus, who had grown up in the Nazareth of Galilee, began his preaching.

He proclaimed the core of his teaching summed up in the call: "Convert, because the kingdom of heaven is at hand" (v. 17). This proclamation is like a powerful beam of light that crosses darkness and cuts through the fog, and it evokes the prophecy of Isaiah that is read on Christmas night: "The people who walked in darkness have seen a great light; upon those who lived in a land of gloom a light has shone" (9:1). With the coming of Jesus, the light of the world, God the Father showed humanity his closeness and friendship. They are given to us free of charge beyond our merits. God's closeness and God's friendship are not our own merits: they are a free gift from God. We must cherish this gift. 

The call to conversion, which Jesus addresses to all people of good will, can be fully understood precisely in the light of the event of the manifestation of the Son of God, on which we have meditated in the past Sundays. Often it seems impossible to change ones life, to abandon the path of selfishness, evil, and to abandon the path of sin because our commitment to conversion is focused only on ourselves and on our own strength, and not on Christ and His Spirit. But our adherence to the Lord cannot be reduced to a mere personal effort, no. Believing this also would be a sin of pride. Our adherence to the Lord cannot be reduced to a personal effort, but it must be expressed in a confident openness of heart and mind in order to receive the Good News of Jesus. It is this – the Word of Jesus, the Good News of Jesus, the Gospel – that changes the world and hearts! We are therefore called to trust the word of Christ, to open ourselves to the mercy of the Father and let ourselves be transformed by the grace of the Holy Spirt.

This is where the true journey of conversion path. Just as it happened to the first disciples: the encounter with the divine Master, with his gaze, with his word gave them the impetus to follow Him, to change their lives by putting their selves concretely at the service of the Kingdom of God. 

The Word of Jesus has reached us thanks to these men. Simple fishermen who left their nets and said yes to Him, turning them into announcers and witnesses of God's love for his people. In imitation of these early heralds and messengers of the Word of God, may each of us can take steps in the saviour's footsteps, to offer hope to those who are thirsty for it.

May the Virgin Mary, to whom we turn in this prayer of the Angelus, sustain these intentions and strengthen them with her maternal intercession.