Matthew‎ > ‎

Matthew Chapter 1-7



  


16 to 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.


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.



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.



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.



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.



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

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.





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. 


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.



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

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.



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

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.




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.



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
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).




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.



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.




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).




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.



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. 




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.


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. 


  
 
Chapter 5

1-12 



Pope Francis   
10.06.13   Holy Mass  Santa Marta      Mathew 5: 1-12


Why are there people who have their heart closed to salvation?

Fear is the answer to the question because salvation scares us. We need salvation, but at the same time we are afraid of it. When the Lord comes to save us, we must give everything, and at that point he commands; and we fear this. Men want to be in control, they want to be their own masters. And so, salvation does not come, the consolation of the Spirit does not reach us.

Furthermore, the 
Beatitudes are “the law of those who have been saved” and have opened their heart to salvation. “It was the People of God that followed John the Baptist first and then the Lord”, precisely because they were in need of salvation. But there were also those who “went to test this new doctrine and then to quarrel with Jesus”. Unfortunately they had closed hearts.

Ask the Lord for “the grace to follow him”, but not with the liberty of the Pharisees and Sadducees who became hypocrites because they wanted “to follow him only with human freedom”. Hypocrisy is exactly that: “Not allowing the Spirit to change our hearts with his salvation. The freedom that the Spirit gives us is also a sort of slavery, a slavery to the Lord that sets us free. It is another kind of liberty”.

Man often runs the risk of trying to “bargain”, to take what is convenient for us, “a little of this, a little of that”. It’s like “making a fruit salad: a little of the Spirit and a little of the spirit of the world”. However with God there is no halfway house: the person chooses either “one thing or the other”. The Lord is clear: no one can serve two masters. One either serves the Lord or the spirit of the world. It is impossible to mix everything together.



Pope Francis    01.11.14  Cemetery of Verano      Solemnity of All Saints       Revelation 7: 2-4, 9-14    1 John 3: 1-3      Matthew 5: 1-12A 

Pope Francis  01.11.14  All Saints


When in the First Reading we heard this voice of the Angel crying a loud to the four Angels who were given power to damage the earth and the sea, “Do not harm earth or sea or the trees” (Rev 7:3), this brought to mind a phrase that is not here but in everyone’s heart: “men are far more capable of doing this better than you”. We are capable of destroying the earth far better than the Angels. And this is exactly what we are doing, this is what we do: destroy creation, destroy lives, destroy cultures, destroy values, destroy hope. How greatly we need the Lord’s strength to seal us with his love and his power to stop this mad race of destruction! Destroying what He has given us, the most beautiful things that He has done for us, so that we may carry them forward, nurture them to bear fruit. When I looked at the pictures in the sacristy from 71 years ago [of the bombing of the Verano on 19 July 1943], I thought, “This was so grave, so painful. That is nothing in comparison to what is happening today”. Man takes control of everything, he believes he is God, he believes he is king. And wars, the wars that continue, they do not exactly help to sow the seed of life but to destroy. It is an industry of destruction. It is also a system, also of life, that when things cannot be fixed they are discarded: we discard children, we discard the old, we discard unemployed youth. This devastation has created the culture of waste. We discard people.... This is the first image that came to my mind as I listened to this Reading.

The second image, from the same Reading: “A great multitude which no man could number, from every nation, from all tribes and peoples and tongues (7:9) The nations, the tribes.... Now it’s starting to get cold: 
those poor people, who have to flee for their lives, from their homes, from their people, from their villages, in the desert ... and they live in tents, they feel the cold, without medicine, hungry ... because the “man-god” has taken control of Creation, of all that good that God has done for us. But who pays for this feast? They do! The young, the poor, those people who are discarded. And this is not ancient history: it is happening today. “But Father, it is far away ...”. It is here too, everywhere. It is happening today. I will continue: it seems that these people, these children who are hungry, sick, do not seem to count, it’s as if they were of a different species, as if they were not even human. And this multitude is before God and asks, “Salvation, please! Peace, please! Bread, please! Work, please! Children and grandparents, please! Young people with the dignity of being able to work, please!”. Among these are also those who are persecuted for their faith; there “then one of the elders addressed me, saying, ‘who are these, clothed in white, and when have they come?’ ... ‘These are they who have come out of great tribulation; they have washed their robes and made them white in the blood of the Lamb’” (7:13-14). And today, without exaggeration, today on the Feast of All Saints I would like us to think of all these, the unknown saints. Sinners like us, worse off than us, destroyed. Of this multitude of people who are in great distress: most of the world is in tribulation. Most of the world is in tribulation. And the Lord sanctifies this people, sinners like us, but He sanctifies these people in tribulation.

Finally, there is a third image: God. First was the devastation; second was the victims; the third is God. In the Second Reading we heard: “Beloved, we are God’s children now; it does not yet appear what shall be” (1 Jn 3:2), that is, 
hope. And this is the Lord’s blessing that we still have: hope. Hope that He will have mercy on His people, pity on those who are in great tribulation and compassion for the destroyers so that they will convert. And so, the holiness of the Church goes on: with these people, with us, that we will see God as He is. What should our attitude be if we want to be part of this multitude journeying to the Father, in this world of devastation, in this world of war, in this world of tribulation? Our attitude, as we heard in the Gospel, is the attitude of the Beatitudes. That path alone will lead us to the encounter with God. That path alone will save us from destruction, from destroying the earth, Creation, morality, history, family, everything. That path alone. But it too will bring us through bad things! It will bring us problems, persecution. But that path alone will take us forward. And so, these people who are suffering so much today because of the selfishness of destroyers, of our brothers destroyers, these people struggle onwards with the Beatitudes, with the hope of finding God, of coming face-to-face with the Lord in the hope of becoming saints, at the moment of our final encounter with Him.

May the Lord help us and give us the grace of this hope, but also the grace of courage to emerge from all this destruction, devastation, the relativism of life, the exclusion of others, exclusion of values, exclusion of all that the Lord has given us: the exclusion of peace. May he deliver us from this, and give us the grace to walk in the hope of finding ourselves one day face-to-face with Him. And this hope, brothers and sisters, does not disappoint!



Pope Francis       12.07.15 Meeting with Young People Costanera Riverside Area, Asuncion, Paraguay     Matthew 5: 1-12


De
ar Young People, Good Afternoon!

After having read the Gospel, Orlando came up to me and said, “I ask you to pray for the freedom of each one of us, of everyone”. This is the blessing which Orlando asked for each 
one of us. It is the blessing which all of us together now pray for: freedom. Freedom is a gift that God gives us, but we have to know how to accept it. We have to be able to have a free heart, because we all know that in the world there are so many things that bind our hearts and prevent them from being free. Exploitation, lack of means to survive, drug addiction, sadness, all those things take away our freedom. And so we can all thank Orlando for having asked for this blessing of having a free heart, a heart that can say what it thinks, that can express what it feels, and can act according to how it thinks and feels. That is a free heart! And that is what we are going to ask for together: the blessing which Orlando requested for all. Repeat with me: “Lord Jesus, give me a heart that is free, that I may not be a slave to all the snares in the world. That I may not be a slave to comfort and deception. That I may not be a slave to the good life. That I may not be a slave to vice. That I may not be a slave to a false freedom, which means doing what I want at every moment”. Thank you Orlando, for making us realize that we need to ask God for a heart that is free. Ask him for this everyday!

We heard two testimonies: from Liz and from Manuel. Liz has taught us all something. Just as Orlando taught us how to pray for a heart that is free, Liz, by sharing her experience, teaches us that we must not be like Pontius Pilate and wash our hands of things. Liz could quite easily have put her mother into one home, and her grandmother into another home, and then gone on to enjoy her youth, following the path of studies she desired. But Liz said, “No, there is my mother, and my grandmother”. Liz became a servant, and much more: she became a servant for her mother and her grandmother. And she did it with such love! She did it to the point, as she herself said, that the roles were reversed in her family, and she ended up being a mother to her mother, in the way she cared for her. Her mother, with that cruel illness which confuses everything. She still gives herself fully, even today, at age twenty-five, serving her mother and her grandmother. All by herself? Not at all. She told us two things that can help us. She talked about an angel, an aunt who for her was like an angel; and she talked about getting together with her friends on weekends, with a youth group committed to evangelization, a youth group that strengthened her faith. And those two angels, the aunt who watched out for her and the youth group, gave her the strength to keep going. This is what we call solidarity. What do we call it? [The young people all respond: “Solidarity!”]. This happens when we take interest in other people’s problems. There she found a haven to rest her weary heart. But there’s something still missing here. She didn’t say: “I do this and that is it”. She studied. She is a nurse. And what helps her is the solidarity she received from you, from your youth group, the solidarity she received from that aunt who was like an angel. All these helped her move forward. And today, at age twenty-five, she enjoys the grace that Orlando showed us how to pray for: she has a free heart. Liz is obeying the Fourth Commandment: “Honour your Father and your Mother”. Liz offers her life in service to her mother. It is indeed a high degree of solidarity, the highest degree of love. This is witness. “Father, is it possible to love?” There you have a person who shows us how to love.

So first of all: freedom, a free heart. So all together: [The young people repeat each phrase.] First: a free heart. Second: a solidarity that accompanies. Solidarity. This is the lesson of this testimony. And Manuel was not a spoiled child. He is not “a good kid”. He was never a “kid”, a young person who had it easy in life. He used strong words: “I was taken advantage of, I was mistreated, I risked falling into addiction, and I was alone”. Exploitation, mistreatment, and loneliness. But instead of going out and getting in trouble, instead of going out to steal, he found a job. Instead of wanting to take revenge on life, he looked ahead. And Manuel used a beautiful phrase: “I could move forward because in the situation I was in, it was hard even to talk about a future”. How many young people, how many of you, today have the opportunity to study, to sit at the table with your family every day, not to worry about the essentials. How many of you enjoy this? Altogether, those of you who have these things, let us say, “Thank you Lord!” [The young people repeat the phrase]. We have here a testimony from a young man who from childhood knew what it was to feel pain, sadness, to be exploited, mistreated, not to have food and to be alone. Lord, save all those young people who are in those conditions! And for ourselves let us pray, “Thank you, Lord!”. Everyone: “Thank you, Lord!”.

Freedom of heart. Do you remember? Freedom of heart. That is what Orlando told us. And service and solidarity. That is what Liz told us. Hope, employment, making an effort to live and to move forward. That is what Manuel told us. As you can see, life is not easy for many young people. And I want you to understand this, and I want you to keep it always in mind: “If my life is relatively easy, there are other young men and women whose lives are not relatively easy”. What is more, desperation drives them to crime, drives them to get involved in corruption. To those young people we want to say that we are close to them, we want to lend them a helping hand, we want to support them, with solidarity, love, and hope.

There were two things that Liz and Manuel both said. Two things that are beautiful. Listen to them. Liz said that she began to know Jesus and that this meant opening the door to hope. And Manuel said: “I came to know God as my strength”. To know God is strength. In other words, to know God, to draw closer to Jesus, is hope and strength. And that is what we need from young people today: young people full of hope and strength. We don’t want “namby-pambies”, young people who are just there, lukewarm, unable to say either yes or no. We don’t want young people who tire quickly and who are always weary, with bored faces. We want young people who are strong. We want young people full of hope and strength. Why? Because they know Jesus, because they know God. Because they have a heart that is free. A heart that is free, please repeat this. [The young people repeat each word]. Solidarity, work, hope, effort. To know Jesus. To know God, my strength. Can a young person who lives this way have a bored look on his face? [“No”!]. A sad heart? [“No!”]. This then is the path! But it is a path that requires sacrifice, it requires going against the tide. The plan... The plan is to go against the tide. Jesus said: “Happy are those who are poor in spirit”. He does not say, “Happy are the rich, those who make lots of money”. No. Those who are poor in spirit, those who are capable of approaching and understanding those who are poor. Jesus does not say: “Happy are those who have a good time of it”, but rather: “Happy are those who can suffer for the pain of others”. I would ask you to read at home, later on, the Beatitudes, which are in the fifth chapter of Saint Matthew’s Gospel. Which chapter? [“The fifth!”] Which Gospel? [ “Saint Matthew!”]. Read them and think about them; they will do you a lot of good.

I must thank you Liz; I thank you, Manuel, and I thank you, Orlando. A free heart, which is the way it should be. I have to go now [“No!”] The other day, a priest jokingly said to me: “Yes, keep telling young people to make a ruckus. But afterwards, we are the ones who have to clear it up”. So make a ruckus! But also help in cleaning it up. Two things: make a ruckus, but do a good job of it! A ruckus that brings a free heart, a ruckus that brings solidarity, a ruckus that brings us hope, a ruckus that comes from knowing Jesus and knowing that God, once I know him, is my strength. That is the kind of ruckus which you should make.

I already knew your questions, because I had them beforehand, so I wrote down some words for you, to share with you. But it’s boring to read a speech, so I am leaving it with the bishop in charge of the youth apostolate so that he can publish it. And now, before going [“No!”], I ask you, first of all, to continue to pray for me; second, that you carry on creating a ruckus; and third, that you organize that ruckus without ruining anything. And together now, in silence, let us raise our hearts to God. Each from the heart, in a quiet voice, let us repeat these words: “Lord Jesus, I thank you for being here, I thank you because you gave me brothers and a sister like Manuel, Orlando, and Liz. I thank you because you have given us many brothers and sisters like them. They found you, Jesus. They know you, Jesus. They know that you, their God, are their strength. Jesus, I pray for all those young boys and girls who do not know that you are their strength and who are afraid to live, afraid to be happy, afraid to have dreams. Jesus, teach them how to dream, to dream big, to dream beautiful things, things which, although they seem ordinary, are things which enlarge the heart. Lord Jesus, give us strength. Give us a free heart. Give us hope. Give us love and teach us how to serve. Amen.

And now I will give you my blessing and I ask you please, to pray for me and to pray for all the many young people who do not have the grace which you have had: the grace of knowing Jesus, who gives you hope, who gives you a free heart, and who makes you strong.

And may almighty God bless you, the Father, the Son, and the Holy Spirit.


Prepared address by the Holy Father:

Dear Young People,

I am happy to be with you in this atmosphere of celebration. Happy to listen to your witness and to share your enthusiasm and love for Jesus.

I thank Bishop Ricardo Valenzuela, who is charge of the youth apostolate, for his kind words. I also thank Manuel and Liz for their courage in sharing their lives and their testimony at this meeting. It is not easy to speak about personal things, and even less so in front of so many people. You have shared the greatest treasure which you have: your stories, your lives and how Jesus became a part of them.

To answer your questions, I would like to speak about some of the things you shared.

Manuel, you told us something like this: “Today I really want to serve others, I want to be more generous”. You experienced hard times, and very painful situations, but today you really want to help others, to go out and share your love with others.

Liz, it is not easy to be a mother to your own parents, all the more when you are young, but what great wisdom and maturity your words showed, when you said: “Today I play with her, I change her diapers. These are all things I hand over to God today, but I am barely making up for everything my mother did for me”.

You, young Paraguayans, you certainly show great goodness and courage.

You also shared how you have tried to move forward. Where you found strength. Both of you said it was in your parish. In your friends from the parish and the spiritual retreats organized there. These two things are key: friends and spiritual retreats.

Friends: Friendship is one of the greatest gifts which a person, a young person, can have and can offer. It really is. How hard it is to live without friends! Think about it: isn’t that one of the most beautiful things that Jesus tells us? He says: “I have called you friends, for all that I have heard from my Father I have made known to you” (Jn 15:15). One of the most precious things about our being Christians is that we are friends, friends of Jesus. When you love someone, you spend time with them, you watch out for them and you help them, you tell them what you are thinking, but also you never abandon them. That’s how Jesus is with us; he never abandons us. Friends stand by one another, they help one another, they protect another. The Lord is like that with us. He is patient with us.

Spiritual retreats: Saint Ignatius has a famous meditation on the two standards. He describes the standard of the devil and then the standard of Christ. It would be like the football jerseys of two different teams. And he asks us which team we want to play for.

In this meditation, he has us imagine: What it would be like to belong to one or the other team. As if he was saying to us: “In this life, which team do you want to play for?”

Saint Ignatius says that the devil, in order to recruit players, promises that those who play on his side will receive riches, honor, glory and power. They will be famous. Everyone will worship them.

Then, Ignatius tells us the way Jesus plays. His game is not something fantastic. Jesus doesn’t tell us that we will be stars, celebrities, in this life. Instead, he tells us that playing with him is about humility, love, service to others. Jesus does not lie to us; he takes us seriously.

In the Bible, the devil is called the father of lies. What he promises, or better, what he makes you think, is that, if you do certain things, you will be happy. And later, when you think about it, you realize that you weren’t happy at all. That you were up against something which, far from giving you happiness, made you feel more empty, even sad. Friends: the devil is a con artist. He makes promises after promise, but he never delivers. He’ll never really do anything he says. He doesn’t make good on his promises. He makes you want things which he can’t give, whether you get them or not. He makes you put your hopes in things which will never make you happy. That’s his g ame, his strategy. He talks a lot, he offers a lot, but he doesn’t deliver. He is a con artist because everything he promises us is divisive, it is about comparing ourselves to others, about stepping over them in order to get what we want. He is a con artist because he tells us that we have to abandon our friends, and never to stand by anyone. Everything is based on appearances. He makes you think that your worth depends on how much you possess.

Then we have Jesus, who asks us to play on his team. He doesn’t con us, nor does he promise us the world. He doesn’t tell us that we will find happiness in wealth, power and pride. Just the opposite. He shows us a different way. This coach tells his players: “Blessed, happy are the poor in spirit, those who mourn, the meek, those who hunger and thirst for righteousness, the merciful, the pure in heart, the peacemakers, those who are persecuted for righteousness’ sake”. And he ends up by telling them: “Rejoice on account of all this!”.

Why? Because Jesus doesn’t lie to us. He shows us a path which is life and truth. He is the great proof of this. His style, his way of living, is friendship, relationship with his Father. And that is what he offers us. He makes us realize that we are sons and daughters. Beloved children.

He does not trick you. Because he knows that happiness, true happiness, the happiness which can fill our hearts, is not found in designer clothing, or expensive brand-name shoes. He knows that real happiness is found in drawing near to others, learning how to weep with those who weep, being close to those who are feeling low or in trouble, giving them a shoulder to cry on, a hug. If we don’t know how to weep, we don’t know how to laugh either, we don’t know how to live.

Jesus knows that in this world filled with competition, envy and aggressivity, true happiness comes from learning to be patient, from respecting others, from refusing to condemn or judge others. As the saying goes: “When you get angry, you lose”. Don’t let your heart give in to anger and resentment. Happy are the merciful. Happy are those who know how to put themselves in someone else’s shoes, those who are able to embrace, to forgive. We have all experienced this at one time or another. And how beautiful it is! It is like getting our lives back, getting a new chance. Nothing is more beautiful than to have a new chance. It is as if life can start all over again.

Happy too are those who bring new life and new opportunities. Happy those who work and sacrifice to do this. All of us have made mistakes and been caught up in misunderstandings, a thousand of them. Happy, then, are those who can help others when they make mistakes, when they experience misunderstandings. They are true friends, they do not give up on anyone. They are the pure of heart, the ones who can look beyond the little things and overcome difficulties. Happy above all are the ones who can see the good in other people.

Liz, you mentioned Chikitunga, this Paraguayan servant of God. You told us how she was your sister, your friend, your model. Like so many others, she shows us that the way of the Beatitudes is a way of fulfilment, a path we can really follow, a path which can make our hearts brim over. The saints are our friends and models. They no longer play on our field, but we continue to look to them in our efforts to play our best game. They show us that Jesus is no con artist; he offers us genuine fulfilment. But above all, he offers us friendship, true friendship, the friendship we all need.

So we need to be friends the way Jesus is. Not to be closed in on ourselves, but to join his team and play his game, to go out and make more and more friends. To bring the excitement of Jesus’ friendship to the world, wherever you find yourselves: at work, at school, on WhatsApp, Facebook or Twitter. When you go out dancing, or for a drink of tereré, when you meet in the town square or play a little match on the neighbourhood field. That is where Jesus’ friends can be found. Not by conning others, but by standing beside them and being patient with them. With the patience which comes from knowing that we are happy, because we have a Father who is in heaven.



Pope Francis   01.11.15    Verano Cemetery, Rome         Solemnity of All Saints,            Matthew 5: 1-12A   

Pope Francis  01.11.15 All Saints

In the Gospel we listened to Jesus who was teaching his disciples and the crowd that had gathered on the mountain near the lake of Galilee (cf. Mt 5:1-12). The Word of the risen and living Lord also shows us, today, the way to reach the true beatitude, the way that leads to Heaven. It is difficult to understand the path because it goes against the current, but the Lord tells us that those who go on this path are happy, sooner or later they become happy.

“Blessed are the poor in spirit, for theirs is the kingdom of heaven”. We might ask ourselves how a person poor of heart can be happy, one whose only treasure is the Kingdom of Heaven. The reason is exactly this: that having the heart stripped and free of so many worldly things, this person is “awaited” in the Kingdom of Heaven.

“Blessed are those who mourn, for they shall be comforted”. How can those who weep be happy? Yet, those who in life have never felt sadness, angst, sorrow, will never know the power of comfort. Instead, happy are those with the capacity to be moved, the capacity to feel in their heart the sorrow that exists in their life and in the lives of others. They will be happy! Because the tender hand of God the Father will comfort them and will caress them.

“Blessed are the meek”. How often are we, on the contrary, impatient, irritable, always ready to complain! We have many demands regarding others, but when our turn comes, we react by raising our voice, as if we were masters of the world, when in reality we are all children of God. Let us think instead of those mothers and fathers who are so patient with their children who “drive them mad”. This is the way of the Lord: the way of meekness and of patience. Jesus traveled this path: as a child he endured persecution and exile; and then, as an adult, slander, snares, false accusations in court; and he endured it all with meekness. Out of love for us he endured even the cross.

“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied”. Yes, those who have a strong sense of justice, and not only toward others, but first of all toward themselves, they will be satisfied, because they are ready to receive the greatest justice, that which only God can give.

Then, “blessed are the merciful, for they shall obtain mercy”. Happy are those who know how to forgive, who have mercy on others, who do not judge every thing and every one, but try to put themselves in the place of others. Forgiveness is the thing we all need, without exception. This is why at the beginning of the Mass we recognize ourselves for what we are, namely, sinners. It isn’t an expression or a formality: it is an act of truth. “Lord, here I am, have mercy on me”. If we are able to give others the forgiveness we ask for ourselves, we are blessed. As we say in the “Our Father”: “Forgive us our trespasses as we forgive those who trespass against us”.

“Blessed are the peacemakers, for they shall be called sons of God”. Let us look at the faces of those who go around sowing discord: are they happy? Those who are always seeking occasions to mislead, to take advantage of others, are they happy? No, they cannot be happy. Instead, those who patiently try to sow peace each day, are who artisans of peace, of reconciliation, yes, they are blessed, because they are true children of our Heavenly Father, who sows always and only peace, to the point that he sent his Son into the world as the seed of peace for humanity.

Dear brothers and sisters, this is the way of holiness, and it is the very way of happiness. It is the way that Jesus travelled. Indeed, He himself is the Way: those who walk with Him and proceed through Him enter into life, into eternal life. Let us ask the Lord for the grace to be simple and humble people, the grace to be able to weep, the grace to be meek, the grace to work for justice and peace, and above all the grace to let ourselves be forgiven by God so as to become instruments of his mercy.

This is what the 
Saints did, those who have preceded us to our heavenly home. They accompany us on our earthly pilgrimage, they encourage us to go forward. May their intercession help us to walk on Jesus’ path, and to obtain eternal happiness for our deceased brothers and sisters, for whom we offer this Mass.



Pope Francis  06.06.15  Holy Mass Koševo Stadium     Colossians 3: 12-13     Matthew 5: 9


Dear Brothers and Sisters,

The word peace echoes several times through the Scripture readings which we have just heard. It is a powerful, prophetic word! Peace is God’s dream, his plan for humanity, for history, for all creation. And it is a plan which always meets opposition from men and from the evil one. Even in our time, the desire for peace and the commitment to build peace collide against the reality of many armed conflicts presently affecting our world. They are a kind of third world war being fought piecemeal and, in the context of global communications, we sense an atmosphere of war.

Some wish to incite and foment this atmosphere deliberately, mainly those who want conflict between different cultures and societies, and those who speculate on wars for the purpose of selling arms. But war means children, women and the elderly in refugee camps; it means forced displacement of peoples; it means destroyed houses, streets and factories; it means, above all, countless shattered lives. You know this well, having experienced it here: how much suffering, how much destruction, how much pain! Today, dear brothers and sisters, the cry of God’s people goes up once again from this city, the cry of all men and women of good will: war never again!

Within this atmosphere of war, like a ray of sunshine piercing the clouds, resound the words of Jesus in the Gospel: “Blessed are the peacemakers” (Mt 5:9). This appeal is always applicable, in every generation. He does not say: “Blessed are the preachers of peace”, since all are capable of proclaiming peace, even in a hypocritical, or indeed duplicitous, manner. No. He says: “Blessed are the peacemakers”, that is, those who make peace. Crafting peace is a skilled work: it requires passion, patience, experience and tenacity. Blessed are those who sow peace by their daily actions, their attitudes and acts of kindness, of fraternity, of dialogue, of mercy... These, indeed, “shall be called children of God”, for God sows peace, always, everywhere; in the fullness of time, he sowed in the world his Son, that we might have peace! Peacemaking is a work to be carried forward each day, step by step, without ever growing tired.


So how does one do this, how do we build peace? The prophet Isaiah reminds us succinctly: “The effect of righteousness will be peace” (32:17). Opus justitiae pax (“the work of justice is peace”), from the Vulgate version of Scripture, has become a famous motto, even adopted prophetically by Pope Pius XII. Peace is a work of justice. Here too: not a justice proclaimed, imagined, planned... but rather a justice put into practice, lived out. The Gospel teaches us that the ultimate fulfilment of justice is love: “You shall love your neighbour as yourself” (Mt 22:39; Rm 13:9). When, by the grace of God, we truly follow this commandment, how things change! Because we ourselves change! Those whom I looked upon as my enemy really have the same face as I do, the same heart, the same soul. We have the same Father in heaven. True justice, then, is doing to others what I would want them to do to me, to my people (cf. Mt 7:12).

Saint Paul, in the second reading, shows us the attitude needed to make peace: “Put on then... compassion, kindness, lowliness, meekness and patience, forbearing one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive” (Col 3:12-13).

These are the attitudes necessary to become artisans of peace precisely where we live out our daily lives. But we should not fool ourselves into thinking that this all depends on us! We would fall into an illusive moralizing. Peace is a gift from God, not in the magical sense, but because with his Spirit he can imprint these attitudes in our hearts and in our flesh, and can make us true instruments of his peace. And, going further, the Apostle says that peace is a gift of God because it is the fruit of his reconciliation with us. Only if we allow ourselves to be reconciled with God can human beings become artisans of peace.

Dear Brothers and Sisters, today we ask the Lord together, through the intercession of the Virgin Mary, for the grace to have a simple heart, the grace of patience, the grace to struggle and work for justice, to be merciful, to work for peace, to sow peace and not war and discord. This is the way which brings happiness, which leads to blessedness.




Pope Francis  01.11.16 Malmo Sweden

Today, with the entire Church, we celebrate the Solemnity of All Saints. In doing so, we remember not only those who have been proclaimed saints through the ages, but also our many brothers and sisters who, in a quiet and unassuming way, lived their Christian life in the fullness of faith and love. Surely among them are many of our relatives, friends and acquaintances.

Ours, then, is a celebration of holiness. A holiness that is seen not so much in great deeds and extraordinary events, but rather in daily fidelity to the demands of our baptism. A holiness that consists in the love of God and the love of our brothers and sisters. A love that remains faithful to the point of self-renunciation and complete devotion to others. We think of the lives of all those mothers and fathers who sacrifice for their families and are prepared to forego – though it is not always easy – so many things, so many personal plans and projects.

Yet if there is one thing typical of the 
saints, it is that they are genuinely happy. They found the secret of authentic happiness, which lies deep within the soul and has its source in the love of God. That is why we call the saints blessed. The Beatitudes are their path, their goal towards the homeland. The Beatitudes are the way of life that the Lord teaches us, so that we can follow in his footsteps. In the Gospel of today’s Mass, we heard how Jesus proclaimed the Beatitudes before a great crowd on the hill by the Sea of Galilee.

The Beatitudes are the image of Christ and consequently of each Christian. Here I would like to mention only one: “Blessed are the meek”. Jesus says of himself: “Learn from me for I am meek and lowly in heart” (Mt 11:29). This is his spiritual portrait and it reveals the abundance of his love. Meekness is a way of living and acting that draws us close to Jesus and to one another. It enables us to set aside everything that divides and estranges us, and to find ever new ways to advance along the path of unity. So it was with sons and daughters of this land, including Saint Mary Elizabeth Hesselblad, recently canonized, and Saint Bridget, Birgitta of Vadstena, co-patron of Europe. They prayed and worked to create bonds of unity and fellowship between Christians. One very eloquent sign of this is that here in your country, marked as it is by the coexistence of quite different peoples, we are jointly commemorating the fifth centenary of the Reformation. The saints bring about change through meekness of heart. With that meekness, we come to understand the grandeur of God and worship him with sincere hearts. For meekness is the attitude of those who have nothing to lose, because their only wealth is God.

The Beatitudes are in some sense the Christian’s identity card. They identify us as followers of Jesus. We are called to be blessed, to be followers of Jesus, to confront the troubles and anxieties of our age with the spirit and love of Jesus. Thus we ought to be able to recognize and respond to new situations with fresh spiritual energy. Blessed are those who remain faithful while enduring evils inflicted on them by others, and forgive them from their heart. Blessed are those who look into the eyes of the abandoned and marginalized, and show them their closeness. Blessed are those who see God in every person, and strive to make others also discover him. Blessed are those who protect and care for our common home. Blessed are those who renounce their own comfort in order to help others. Blessed are those who pray and work for full communion between Christians. All these are messengers of God’s mercy and tenderness, and surely they will receive from him their merited reward.

Dear brothers and sisters, the call to holiness is directed to everyone and must be received from the Lord in a spirit of faith. The saints spur us on by their lives and their intercession before God, and we ourselves need one another if we are to become saints. Helping one another to become saints! Together let us implore the grace to accept this call with joy and to join in bringing it to fulfilment. To our heavenly Mother, Queen of All Saints, we entrust our intentions and the dialogue aimed at the full communion of all Christians, so that we may be blessed in our efforts and may attain holiness in unity.





Pope Francis    01.11.17  Angelus, St Peter's Square       Solemnity of All Saints        Matthew 5: 1-12A

Pope Francis 01.11.17 Happiness

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

The 
Solemnity of All Saints is “our” celebration: not because we are good, but because the sanctity of God has touched our life. The Saints are not perfect models, but people through whom God has passed. We can compare them to the Church windows which allow light to enter in different shades of colour. The saints are our brothers and sisters who have welcomed the light of God in their heart and have passed it on to the world, each according to his or her own “hue”. But they were all transparent; they fought to remove the stains and the darkness of sin, so as to enable the gentle light of God to pass through. This is life’s purpose: to enable God’s light to pass through; it is the purpose of our life too.

Indeed, today in the Gospel, Jesus addresses his followers, all of us, telling us we are “Blessed” (Mt 5:3). It is the word with which he begins his sermon, which is the “Gospel”, Good News, because it is 
the path of happiness. Those who are with Jesus are blessed; they are happy. Happiness is not in having something or in becoming someone, no. True happiness is being with the Lord and living for love. Do you believe this? True happiness is not in having something or in becoming someone; true happiness is being with the Lord and living for love. Do you believe this? We must go forth, believing in this. So, the ingredients for a happy life are called Beatitudes: blessed are the simple, the humble who make room for God, who are able to weep for others and for their own mistakes, who remain meek, fight for justice, are merciful to all, safeguard purity of heart, always work for peace and abide in joy, do not hate and, even when suffering, respond to evil with good.

These are the Beatitudes. They do not require conspicuous gestures; they are not for supermen, but for those who live the trials and toils of every day, for us. This is how the saints are: like everyone, they breathe air polluted by the evil there is in the world, but on the journey they never lose sight of Jesus’ roadmap, that indicated in the Beatitudes, which is like the map of Christian life.


Today is the celebration of those who have reached the destination indicated by this map: not only the saints on the calendar, but many brothers and sisters “next door”, whom we may have met and known. Today is a family celebration, of many simple, hidden people who in reality help God to move the world forward. And there are so many of them today! There are so many of them! Thanks to these unknown brothers and sisters who help God to move the world forward, who live among us; let us salute them all with a nice round of applause!

First of all — the first Beatitude says — they are “poor in spirit” (Mt 5:3). What does this mean? That they do not live for success, power and money; they know that those who set aside treasure for themselves are not rich toward God (cf. Lk 12:21). Rather, they believe that the Lord is life’s treasure, and love for neighbour the only true source of gain. At times we are dissatisfied due to something we lack, or worried if we are not considered as we would like; let us remember that our Beatitude is not here but in the Lord and in love: only with him, only by loving do we live as blessed.

Lastly I would like to quote another beatitude, which is not found in the Gospel but at the end of the Bible, and it speaks of the end of life: “Blessed are the dead who die in the Lord” (Rev 14:13). Tomorrow we will be called to accompany with prayer our deceased, so they may be forever joyful in the Lord. Let us remember our loved ones with gratitude and let us pray for them. May the Mother of God, Queen of the Saints and Gate of Heaven, intercede for our journey of holiness and for our loved ones who have gone before us and who have already departed for the heavenly Homeland.


Pope Francis     01.11.18    Solemnity of All Saints, St Peter's Square          Revelations 7: 2-4, 9-14,       Matthew 5: 1-12A


Dear Brothers and Sisters, Good morning and happy Feast Day!
Pope Francis | Beatitudes, the path to holiness in daily life


Today’s first reading, from the Book of Revelation, speaks to us about heaven and sets before us “a great multitude”, innumerable, “from every nation, from all tribes and peoples and tongues” (Rev 7:9). They are the saints. What do they do up there in heaven? They sing together, they joyfully praise God. It would be beautiful to hear their song.... But we can imagine it: do you know when? During Mass, when we sing “Holy, Holy, Holy Lord God of hosts...”. It is a hymn, the Bible says, which comes from heaven, which is sung there (cf. Is 6:3; Rev 4:8), a hymn of praise. Thus, by singing the Sanctus, not only do we think of the saints, but we do as they do: at that moment, in the Mass, we are united with them more than ever.

And we are united with all the saints: not only the most well known, from the calendar, but also those “next door”, our family members and acquaintances who are now part of that great multitude. Therefore, today is a family celebration. The saints are close to us, indeed they are our truest brothers and sisters. They understand us, love us, know what is truly good for us, help us and await us. They are happy and want us to be happy with them in paradise.

Thus they invite us on the path of happiness, indicated by today’s beautiful and well-known Gospel passage: “Blessed are the poor in spirit.... Blessed are the meek.... Blessed are the pure in heart...” (cf. Mt 5:3-8). But how? The Gospel says blessed are the poor, while the world says blessed are the rich. The Gospel says blessed are the meek, while the world says blessed are the overbearing. The Gospel says blessed are the pure, while the world says blessed are the cunning and the pleasure-seekers. This way of 
the Beatitudes, of holiness, seems to always lead to defeat. Yet — the first reading also reminds us — the Saints hold “palm branches in their hands” (Rev 7:9), which is a symbol of victory. They have prevailed, not the world. And they exhort us to choose their side, that of God who is Holy.

Let us ask ourselves which side we are on: that of heaven or that of earth? Do we live for the Lord or for ourselves, for eternal happiness or for some immediate gratification? Let us ask ourselves: do we truly want holiness? Or are we content with being Christians without infamy and without praise, who believe in God and esteem their neighbour, but without overemphasizing. “The Lord asks everything of us, and in return he offers us true life, the happiness for which we were created” (Apostolic Exhortation 
Gaudete et Exsultate, 1). Thus, either holiness or nothing! It is good for us to let ourselves be spurred by the saints, who did not use half-measures here, and are ‘cheering us on’ from there, so that we may choose God, humility, meekness, mercy, purity, so that we may be impassioned by heaven rather than earth.

Today our brothers and sisters do not ask us to listen to another fine Gospel passage, but to put it into practice, to set out on the way of the Beatitudes. It is not a matter of doing extraordinary things, but of following, each day, this way that leads us to heaven, leads us to family, leads us home. Thus today we glimpse our future and we celebrate what we were born for: we were born so as to die no more; we were born to enjoy God’s happiness! The Lord encourages us and says to those setting out on the path of the Beatitudes: “Rejoice and be glad, for your reward is great in heaven” (Mt 5:12). May the Holy Mother of God, Queen of Saints, help us to decisively follow the road to holiness; may she, who is the Gate of Heaven, introduce our departed loved ones into the heavenly family.


Pope Francis    05.02.19     Holy Mass   Zayed Sports City (Abu Dhabi)        Mathew 5: 1-12
Pope Francis 05.02.19 Zayed Sports City (Abu Dhabi)

Blessed: this is the word with which Jesus begins his preaching in Matthew’s Gospel. And it is the refrain he repeats today, as if to fix in our hearts, more than anything, an essential message: if you are with Jesus, if you love to listen to his word as the disciples of that time did, if you try to live out this word every day, then you are blessed. Not you will be blessed, but you are blessed; this is the first truth we know about the Christian life. It is not simply a list of external prescriptions to fulfil or a set of teachings to know. The Christian life, first and foremost, is not this; rather, it is the knowledge that, in Jesus, we are the Father’s beloved children. The Christian life means living out the joy of this blessedness, wanting to live life as a love story, the story of God’s faithful love, he who never abandons us and wishes to be in communion with us always. This is the reason for our joy, a joy that no one in the world and no circumstance in our lives can take from us. It is a joy that gives peace also in the midst of pain, a joy that already makes us participate in that eternal happiness which awaits us. Dear brothers and sisters, in the joy of meeting you, this is the word I have come to say to you: blessed!

Even as Jesus calls his own disciples blessed, we are yet struck by the reasons for the individual Beatitudes. We see in them an overturning of that popular thinking, according to which it is the rich and the powerful who are blessed, those who are successful and acclaimed by the crowds. For Jesus, on the other hand, blessed are the poor, the meek, those who remain just even at the cost of appearing in a bad light, those who are persecuted. Who is correct here: Jesus or the world? To understand this, let us look at how Jesus lived: poor in respect to things, but wealthy in love; he healed so many lives, but did not spare his own. He came to serve and not to be served; he taught us that greatness is not found in having but rather in giving. Just and meek, he did not offer resistance, but allowed himself to be condemned unjustly. In this way Jesus brought God’s love into the world. Only in this way did he defeat death, sin, fear and even worldliness: only by the power of divine love. Let us together ask here today for the grace of rediscovering the attraction of following Jesus, of imitating him, of not seeking anyone else but him and his humble love. For here is the meaning of our life: in communion with him and in our love for others. Do you believe in this?

I have also come to say thank you for the way in which you live the Gospel we heard. People say that the difference between the written Gospel and the lived Gospel is the same difference between written music and performed music. You who are here know the Gospel’s tune and you follow its rhythm with enthusiasm. You are a choir composed of numerous nations, languages and rites; a diversity that the Holy Spirit loves and wants to harmonize ever more, in order to make a symphony. This joyful polyphony of faith is a witness that you give everyone and that builds up the Church. It struck me what Bishop Hinder once said: that he not only feels himself to be your shepherd, but that you, by your example, are often shepherds to him. Thank you for that!

To live the life of the blessed and following the way of Jesus does not, however, mean always being cheerful. Someone who is afflicted, who suffers injustice, who does everything he can to be a peacemaker, knows what it means to suffer. It is most certainly not easy for you to live far from home, missing the affection of your loved ones, and perhaps also feeling uncertainty about the future. But the Lord is faithful and does not abandon his people. A story from the life of Saint Anthony the Abbot, the great founder of monasticism in the desert, may be helpful to us. He left everything for the Lord and found himself in the desert. There, for a time, he was immersed in a bitter spiritual struggle that gave him no peace; he was assaulted by doubts and darkness, and even by temptation to give in to nostalgia and regrets about his earlier life. But then, after all this torment the Lord consoled him, and Saint Anthony asked him: “Where were you? Why did you not appear before to free me from my suffering? Where were you?” But then he clearly heard Jesus’ answer: “I was here, Anthony” (Saint Athanasius, Vita Antonii, 10). The Lord is close. It can happen that, when faced with fresh sorrow or a difficult period, we think we are alone, even after all the time we have spent with the Lord. But in those moments, where he might not intervene immediately, he walks at our side. And if we continue to go forward, he will open up a new way for us; for the Lord specializes in doing new things; he can even open paths in the desert (cf. Is 43:19).

Dear brothers and sisters, I want to tell you that living out the Beatitudes does not require dramatic gestures. Look at Jesus: he left nothing written, built nothing imposing. And when he told us how to live, he did not ask us to build great works or draw attention to ourselves with extraordinary gestures. He asked us to produce just one work of art, possible for everyone: our own life. The Beatitudes are thus a roadmap for our life: they do not require superhuman actions, but rather the imitation of Jesus in our everyday life. They invite us to keep our hearts pure, to practice meekness and justice despite everything, to be merciful to all, to live affliction in union with God. This is the holiness of daily life, one that has no need of miracles or of extraordinary signs. The Beatitudes are not for supermen, but for those who face up to the challenges and trials of each day. Those who live out the Beatitudes according to Jesus are able to cleanse the world. They are like a tree that even in the wasteland absorbs polluted air each day and gives back oxygen. It is my hope that you will be like this, rooted in Christ, in Jesus and ready to do good to those around you. May your communities be oases of peace.

Finally, I would like to consider for a moment two of the Beatitudes. First: “Blessed are the meek” (Mt 5:5). Those who attack or overpower others are not blessed, but rather those that uphold Jesus’ way of acting, he who saved us, and who was meek even towards his accusers. I like to quote Saint Francis, when he gave his brothers instructions about approaching the Saracens and non-Christians. He wrote: “Let them not get into arguments or disagreements, but be subject to every human creature out of love for God, and let them profess that they are Christians” (Regula Non Bullata, XVI). Neither arguments nor disagreements - and this also applies to priests - neither arguments nor disagreements: at that time, as many people were setting out, heavily armed, Saint Francis pointed out that Christians set out armed only with their humble faith and concrete love. Meekness is important: if we live in the world according to the ways of God, we will become channels of his presence; otherwise, we will not bear fruit.

Second: “Blessed are the peacemakers” (v. 9). The Christian promotes peace, starting with the community where he or she lives. In the Book of Revelation, among the communities that Jesus himself addresses, there is one, namely Philadelphia, that I think bears a likeness to you. It is a Church which, unlike almost all the others, the Lord does not reproach for anything. Indeed, that Church kept Jesus’ word without renouncing his name and persevered, went forward, even in the midst of difficulties. There is also a significant detail: the name Philadelphia means brotherly love. Fraternal love. Thus a Church which perseveres in Jesus’ word and fraternal love is pleasing to the Lord and bears fruit. I ask for you the grace to preserve peace, unity, to take care of each other, with that beautiful fraternity in which there are no first or second class Christians.

May Jesus, who calls you blessed, give you the grace to go forward without becoming discouraged, abounding in love “to one another and to all” (1 Thess 3:12).


Pope Francis     02.11.19  Catacombs of Priscilla, Via Salaria         Wisdom 3: 1-9,     Revelation 21: 1-7,     Matthew 5: 1-12 
All Souls - Commemoration of all the faithful departed

Pope Francis  02.11.19  All Souls

The celebration of the feast of All Souls in the catacombs – for me it is the first time in my life that I entered a catacomb, it is a surprise – they tells us many things. We can think of the lives of these people who had to hide, who had this culture of burying the dead and celebrating the Eucharist in here... It is a bad moment in history, but one that has not been overcome: even today there are. There are many. So many catacombs in other countries, where they even have to pretend to have a party or a birthday to celebrate the Eucharist, because in that place it is forbidden to do so. Even today there are persecuted Christians, more than in the first centuries, more. This – the catacombs, the persecution, the Christians – and these Readings, make me think of three words: identity, place and hope.

The identity of these people who gathered here to celebrate the Eucharist and to praise the Lord, is the same as our brothers and sisters today in so many, many countries where being a Christian is a crime, it is forbidden, they have no right. It's the same. Their identity is what we heard: it's the Beatitudes. The identity of a 
Christian is this: the Beatitudes. There's no other. If you do this, if you live like this, you're a Christian. "No, but look, I belong to that association, to that other..., I am of this movement...". Yes, yes, all beautiful things; but these are fantasy before this reality. Your ID card is this "it indicates the Gospel", and if you don't have this, you don't need movements or other affiliations. Either you live like this, or you're not a Christian. Simply. The Lord said so. "Yes, but it's not easy, I don't know how to live like this...". There is another passage of the gospel that helps us better understand this, and that passage of the Gospel will also be the "great protocol" according to which we will be judged. It's Matthew 25. With these two passages of the Gospel, the Beatitudes and the great protocol, we will show, living this, our identity as Christians. Without this there is no identity. There is the pretence of being Christian, but we don't have an identity.

This is the identity of the Christian. The second word: the place. Those people who came here to hide, to be safe, even to bury the dead; and people who celebrate the Eucharist today secretly, in those countries where it is forbidden... I think of that nun in Albania who was in a re-education camp, at the time of the communists, and it was forbidden for priests to give the sacraments, and this nun, there, she baptized in secret. The people, the Christians knew that this nun would baptized and the mothers went to her with their babies; but she didn't even have a glass, something to put water in... So she did it with her shoes: she took the water from the river and baptized with her shoes. The place of the Christian is a bit everywhere, we have no privileged place in life. Some want to have it, they are "qualified" Christians. But they run the risk of remaining with the "qualified" and the "Christian" part falls away. Christians, what is their place? "The souls of the just are in God's hands"(Wis 3:1): the Christian's place is in God's hands, where he wants. The hands of God, which are wounded, which are the hands of his Son who wanted to bear the wounds to show them to his Father and intercede for us. The Christian's place is in the intercession of Jesus before the Father. In God's hands. And there we are safe, let happen what happens, even the cross. Our identity indicates the gospel says that we will be blessed if they persecute us, if they say anything against us; but if we are in God's hands wounded by love, we are safe. This is our place. And today we can ask ourselves: but me, where do I feel most secure? In the hands of God or with other things, with other certainties that we trust ourselves to but that will eventually fall, that are not substantial?

These Christians, with this identity card, who lived and live in god's hands, are men and women of hope. And this is the third word that comes to me today: hope. We heard it in the second Reading: that final vision where everything was re-made, where everything was re-created, that homeland where we all will go. And to get in there you don't need strange things, you don't need a little sophisticated attitudes: you only need to show your ID card: "It's fine, go ahead". Our hope is in Heaven, our hope is anchored there and we, with the rope in hand, we support ourselves looking at that other shore that river that we have to cross.

Identity: the Beatitudes and Matthew 25. Place: the safest place, in God's hands, wounded by love. Hope, future: the anchor, there, on the other shore, but I well cling to the rope. This is important, always clinging to the rope! So often we can only look at the rope, not even the anchor, not even the other shore; but as long as you are clinging to the rope you will get their securely.



Pope Francis   29.01.20  General Audience, Paul VI Audience Hall   - Catechesis on the Beatitudes - Introduction   Matthew 5: 1-11

Pope Francis - Beatitudes - General Audience 29.01.20

Dear brothers and sisters, good morning!

Today we begin a series of catechesis about the Beatitudes in the Gospel of Matthew (5:1-11). This text that opens the "the Sermon on the Mountain" and that has enlightened the lives of believers and also of many non-believers. It is difficult not to be touched by these words of Jesus, and it is right that we must understand them and to welcome them more and more fully. The Beatitudes contain the Christian 'identity card' - this is our identity card - because they outline the face of Jesus Himself, His way of life.

Now let us frame these words of Jesus in a global way; in the next catechesis we will comment on the individual Beatitudes, one by one.

First of all, it is important how the proclamation of this message came about: Jesus, seeing the crowds that follow him, climbs the gentle slope that surrounds the lake of Galilee, sits down and, turning to the disciples, announces the Beatitudes. So the message is addressed to the disciples, but on the horizon there are crowds, that is, all humanity. It's a message to all of humanity. 

In addition, the "mountain" refers to Sinai, where God gave Moses the Commandments. Jesus begins to teach a new law: to be poor, to be meek, to be merciful. These "new commandments" are more than standards. In fact, Jesus does not impose anything, but reveals the way to happiness – His way – repeating the word " blessed " eight times. 

Each Beatitude consists of three parts. At first there is always the word "blessed"; then comes the situation in which the blessed find themselves: the poverty of spirit, mourning, hunger and the thirst for justice, and so on; finally there is the reason for being blessed, introduced by the conjunction "why": "Blessed are these because, why those are blessed ..." So there are the eight Beatitudes and it would be nice to learn them by heart to repeat them, to have in our minds and hearts this law that Jesus gave us.
Let us pay attention to this fact: the reason for bliss is not the current situation but the new condition that the blessed receive as a gift from God: "because for them is the kingdom of heaven", "because they will be consoled", "because they will inherit the earth", and so on. 

In the third element, which is precisely the reason for happiness, Jesus often uses a passive future: "they will be comforted", "they will inherit the earth", "they will be satisfied", "they will be forgiven", "they will be called children of God".
 
But what does the word" blessed" mean? Why does each of the eight Blessings begin with the word "blessed"? The original Greek term does not indicate one who has a full belly or is doing well, but he is a person who is in a state of grace, who progresses in the grace of God and who progresses on the path of God: patience, poverty, service to others, consolation ... Those who progress in these things are happy and will be blessed. 

God, in order to give Himself to us, often chooses unthinkable paths, perhaps those of our limitations, of our tears, of our defeats. It is the Easter joy of which the Eastern brothers speak, the one who has the stigmata but is alive, has gone through death and has experienced the power of God. The Beatitudes always lead you to joy; are the way to joy. It will do us good to take the Gospel of Matthew today, chapter five, verses from one to eleven and read the Beatitudes - perhaps a few more times, during the week - to understand this beautiful way, this secure way to the happiness that the Lord gives to us.




Pope Francis   05.02.20  General Audience, Paul VI Audience Hall  - Catechesis on the Beatitudes - Poor in Spirit     Matthew 5: 1-11 

Pope Francis talks about Poor on Spirit  05.02.20
 
Dear brothers and sisters, good morning!

Today we are confronted with the first of the eight Beatitudes of the Gospel of Matthew. Jesus begins to proclaim His way to happiness with a paradoxical proclamation: "Blessed are the poor in spirit, for theirs is the kingdom of heaven"(5:3). A surprising road and a strange object of bliss, poverty.
We must ask ourselves: what does "poor" mean here? If Matthew used only this word, then the meaning would simply be economic, that is, it would indicate people who have little or no means of livelihood and need the help of others.

But the Gospel of Matthew, unlike Luke, speaks of "poor in spirit". What does that mean? The spirit, according to the Bible, is the breath of life that God has communicated to Adam; it is our most intimate dimension, we say the spiritual dimension, the most intimate, the one that makes us human people, the deep core of our being. Then the "poor in spirit" are those who are and feel poor, beggars, in the depths of their being. Jesus proclaims them blessed, for the Kingdom of Heaven belongs to them.

How many times have we been told otherwise! You have to be something in life, be someone... You have to make a name for yourself... This is where loneliness and unhappiness arises: if I have to be "someone", I am competing with others and I live in obsessive concern for my ego. If I do not accept being poor, I hate everything that reminds me of my fragility. Because this fragility prevents me from becoming an important person, rich not only in money, but in fame, of everything.

Everyone, in front of himself, knows well that, no matter how hard he tries, he remains radically incomplete and vulnerable. There's no make-up that covers this vulnerability. Each of us is vulnerable inside. Its all from the same place. You can live so badly if you reject your own limits! You live badly. The limits are here within us. Proud people don't ask for help, they can't ask for help, they can't ask for help because they have to prove themselves self-sufficient. And how many of them need help, but pride prevents them from asking for help. And how hard it is to admit a mistake and ask for forgiveness! When I give some advice to newlyweds, who ask me how to carry on their marriage well, I tell them: "There are three magic words: may I, thank you, sorry." These are the words that come from the poverty of spirit. You don't have to be pushy, but ask permission: "Do you think it's good to do this?", so there is dialogue in the family, dialogue between husband and wife. "You did this for me, thank you I needed it." Then you always make mistakes, you slip: "Excuse me." And usually, couples, new marriages, those who are here and many, tell me: "The third is the most difficult", apologize, ask forgiveness. Because the proud can't do it. They can't apologize: they are always right. They are not poor in spirit. But the Lord never tires of forgiving; unfortunately, we grow tired of asking for forgiveness (cf. Angelus, 17 March 2013). The tiredness of asking for forgiveness: this is an ugly disease!

Why is it difficult to ask forgiveness? Because it humiliates our hypocritical image. Yet living trying to conceal one's own shortcomings is exhausting and distressing. Jesus Christ tells us: being poor is an occasion of grace; and it shows us the way out of this toil. We are given the right to be poor in spirit, because this is the way of the Kingdom of God.
But there is a fundamental thing to reiterate: we must not transform ourselves to become poor in spirit, we must not make any transformation to do this because we already are! We are poor ... or more clearly: we are poor in spirit! We all need this. We are all poor in spirit, we are beggars. It's the human condition. 

The Kingdom of God is for the poor in spirit. There are those who have the kingdoms of this world: they have goods and they have comfort. But they are kingdoms that end. The power of men, even the greatest empires, pass and disappear. So many times when we look at the news or in the newspapers we see people governing, powerful people and so that government that was there yesterday is no longer there today, has fallen. The riches of this world will disappear, and also the money. The old men taught us that the shroud had no pockets. It's true. I've never seen a moving truck behind a funeral procession: no one brings anything. These riches remain here. 

The Kingdom of God is for the poor in spirit. There are those who have the kingdoms of this world, have goods and have comfort. But we know how they end up. He who knows how to love the true good more than himself truly reigns. And this is the power of God. 

How did Christ be powerful? Because He has been able to do what the kings of the earth did not do: giving their lives for men. And that's the real power. The power of brotherhood, the power of charity, the power of love, the power of humility. This is what Christ did.

In this lies true freedom: those who have this power of humility, service and brotherhood are free. At the service of this freedom lies the poverty praised by the Beatitudes.
Because there is a poverty that we must accept, that of our being, and a poverty that we must seek, the concrete one, from the things of this world, in order to be free and to be able to love. We must always seek the freedom of the heart, which has its roots in the poverty of ourselves.




Pope Francis  12.02.20  General Audience, Paul VI Audience Hall   - Catechesis on the Beatitudes - those who weep   Matthew 5:4

Pope Francis talks about Tears 12.02.20

Dear brothers and sisters, good morning!

We have embarked a journey to the Beatitudes and today we dwell on the second: Blessed are those who weep, for they will be comforted.

In the Greek language in which the Gospel was written, this beatitude is expressed with a verb that is not passive – in fact the blessed do not suffer this weeping – but active: "they grieve "; they grieve, but from within. It is an attitude that has become central to Christian spirituality and that the fathers of the desert, the first monks of history, called "penthos", that is, an inner pain that opens up a relationship with the Lord and with ones neighbour; a new relationship with the Lord and with those near us. 

This weeping, in the scriptures, can have two aspects: the first is for someone's death or suffering. The other aspect is tears for sin – for one's own sin – when the heart bleeds in the pain of having offended God and our neighbour.
 
The first aspect. Someone who is dear to us and we suffer because we lose him or because he is sick or we have made him suffer. These are people who remain distant. It is therefore a question of loving the other in such a way as to hold on to him or until we share his or her pain. There are people who remain distant, one step back; instead it is important that others make inroads into our hearts.

I have often spoken of the gift of tears, and how precious it is. Can you love coldly? Can you love for function, by duty? Certainly not. There are afflicted people to console, but sometimes there are also people to console to grieve, to awaken, who have a heart of stone and have unlearned to weep. There is also to awaken people who do not know how to be moved by the pain of others.

Mourning, for example, is a bitter road, but it can be useful to open our eyes to the life and sacred and irreplaceable value of each person, and at that moment one realizes how short the time is.

There is a second meaning of this paradoxical beatitude: weeping for sin.

Here we must distinguish: there are those who are angry because they have made a mistake. But that's pride. Instead there are those who weep for the evil done, for the good omitted, for the betrayal of the relationship with God. This is weeping for not having loved, that flows from having the life of others at heart. Here we mourn because we do not correspond to the Lord who loves us so much, and we are saddened by the thought of the good not done; that's the meaning of sin. They say, "I have hurt the one I love," and this grieves them to tears. God be blessed if these tears come!

This is the subject of one's mistakes to be addressed, difficult but vital. Let us think of the weeping of St Peter, which will lead him to a new and much truer love: it is a weeping that purifies, that renews. Peter looked at Jesus and wept: his heart was renewed. Unlike Judas, who did not accept that he had made a mistake and, poor man, committed suicide. Understanding sin is a gift from God, it is a work of the Holy Spirit. We alone cannot understand sin. It is a grace we must ask for. Lord, may I understand the evil I have done or can do. What have I done. This is a very great gift and after understanding this, comes the cry of repentance. 

One of the first monks, Efrem the Syrian says that a face washed by tears is unspeakably beautiful (cf. Ascetic Speech). The beauty of repentance, the beauty of crying, the beauty of contrition! As always, Christian life has its best expression in mercy. Wise and blessed is the one who welcomes the pain of love, because he will receive the comfort of the Holy Spirit, which is the tenderness of God who forgives and corrects. God always forgives: let us not forget this. God always forgives, even the ugliest sins, always. The problem is within us, that we get tired of asking for forgiveness, we close ourselves in ourselves and we don't ask for forgiveness. That is the problem; but He is there to forgive.
If we always bear in mind that God "does not treat us according to our sins and does not repay us according to our faults"(Psalm 103:10), we live in mercy and compassion, and love appears in us. 

May the Lord allow us to love in abundance, to love with a smile, with closeness, with service and even with tears.




Pope Francis   19.02.20  General Audience, Paul VI Audience Hall      Catechesis on the Beatitudes - Blessed are the meek      Matthew 5:5   

Pope Francis talks about Meekness 19.02.20

Dear brothers and sisters, good morning!

In today's catechesis, we face the third of the eight Beatitudes of Matthew's Gospel: "Blessed are the meek for they shall inherit the earth"(Mt 5:5).

The term "meek" used here means literally sweet, meek, gentle, free of violence. Meekness manifests itself in moments of conflict, you can see from how one reacts to a hostile situation. Anyone may seem meek when everything is quiet, but how does one react "under pressure" if he is attacked, offended, assaulted?

In one passage, St. Paul recalls "the gentleness and meekness of Christ"(2 Cor 10:1). And St. Peter in turn recalls Jesus' attitude during the Passion: He did not respond and did not threaten, because He "relied on the one who judges with justice"(1 Pt 2:23). And the meekness of Jesus is strongly seen in His Passion.

In Scripture the word "meek" also indicates the one who has no land ownership; and so it strikes us that the third Beatitude says precisely that the meek will inherit the earth.
In fact, this Beatitude mentions Psalm 37, which we heard at the beginning of the catechesis. There, too, the meekness and possession of the land are related. These two things, thinking about it, seem incompatible. In fact, the possession of the land is the typical area of conflict: it is often fought over for a territory, to obtain authority over a certain area. In wars the strongest prevails and conquers other lands.

But let us take a good look at the verb used to indicate the possession of meekness: they do not conquer the earth; it does not say "blessed the meek because they will conquer the earth." They inherit. Blessed are the meek because they will "inherit" the earth. In the scriptures, the verb "inherit" makes even greater sense. The People of God are called "inheritance" the very land of Israel is the Promised Land. 

That land is a promise and a gift to the people of God, and becomes a sign of something much greater than a simple territory. There is a "land" – allow the play of words – that is Heaven, that is, the land towards which we walk: the new heavens and the new land to which we go (cf. Is 65:17; 66:22; 2 Pt 3:13; Ap 21:1). 

So the meek are the ones who "inherit" the most sublime of the territories. He is not a coward, who finds a moral back-up to stay out of trouble. Not at all! He's someone who's been given an inheritance and doesn't want to dissipate it. The meek is not an accommodating person but is the disciple of Christ who has learned to defend much more than land. He defends his peace, he defends his relationship with God, he defends his gifts, the gifts of God, keeping mercy, fraternity, trust, hope. Because meek people are merciful, fraternal, confident, and hopeful people.

Here we must mention the sin of anger, a violent movement of which we all know the impulse. Who hasn't been angry sometimes? All. We must ask ourselves a question: how many things have we destroyed with anger? How many things have we lost? A moment of anger can destroy so many things; you lose control and you do not evaluate what is really important, and you can ruin your relationship with a brother, sometimes without remedy. Out of anger, so many brothers no longer speak to each other, they distance themselves from each other. It's the opposite of meekness. Meekness gathers, anger separates.

Meekness conquers so many things. Meekness is capable of winning the heart, saving friendships and much more, because people become angry but then calm down, think about it and get back on their feet, and so we can be rebuild with meekness. 

The "land" to be conquered with meekness is the salvation of the brother of whom Matthew's Gospel speaks: "If he listens to you, you will have won over brother"(Mt 18:15). There is no land more beautiful than the heart of others, there is no more beautiful territory to gain than the peace found with a brother. And that is the land to be inherited with meekness! 



Pope Francis     11.03.20 General Audience, Library of the Apostolic Palace  - Catechesis on the Beatitudes   Matthew 5:6  

Pope Francis talks about Justice 11.03.20

Dear brothers and sisters, good morning!

In today's audience, we continue to meditate on the luminous path of happiness that the Lord has given us in the Beatitudes, and we come to the fourth: "Blessed are those who hunger and thirst for justice for they will be satisfied"(Mt 5:6). 

We have already encountered poverty in spirit and weeping; and now we are confronted with an additional kind of weakness, that connected with hunger and thirst. Hunger and thirst are basic needs, they are about survival. This should be emphasized: here we are not dealing with a general desire, but a vital and daily need, such as nourishment.
But what does it mean to be hungry and thirsty for justice? We are certainly not talking about those who want revenge, indeed, in the previous Beatitude we spoke of meekness. Certainly injustices hurt humanity; human society has an urgent need for fairness, truth and social justice; let us remember that the evil suffered by the women and men of the world reaches to the heart of God the Father. What father would not suffer from the pain of his children?

The scriptures speak of the pain of the poor and the oppressed that God knows and shares. For hearing the cry of oppression raised by the children of Israel – as the book of Exodus recounts (cf. 3:7-10) – God has come down to free his people. But the hunger and thirst for justice that the Lord speaks to us is even deeper than the legitimate need for human justice that every man carries in his heart.
 
In the same sermon on the mount talk, a little further on, Jesus speaks of a justice greater than human right or personal perfection, saying: "If your justice does not exceed that of the scribes and Pharisees, you will not enter the kingdom of heaven"(Mt 5:20). And this is justice that comes from God (cf. 1 Cor 1:30).

In the scriptures we find a thirst expressed deeper than the physical thirst, which is a desire placed at the root of our being. A Psalm says: "Oh God, you are my God, at dawn I seek you, my soul thirsts for you, my flesh longs for you, as a deserted, arid, waterless land"(Psalm 63:2). The Fathers of the Church speak of this restlessness that dwells in the heart of man. St. Augustine says, "You have made us for you, Lord, and our hearts cannot find peace until it rests in you." [1] There is an inner thirst, an inner hunger, a restlessness ...

In every heart, even in the most corrupt person and far from the good, there is a hidden yearning for the light, even if it lies under the rubble of deception and error, but there is always the thirst for truth and good, which is the thirst for God. It is the Holy Spirit that arouses this thirst: it is He who has shaped our dust, He is the creator breath that gave it life.

For this reason, the Church is sent to announce to everyone the Word of God, imbued with the Holy Spirit. Because the Gospel of Jesus Christ is the greatest justice that can be offered to the heart of humanity, which has a vital need for it, even if it does not realize it. 

For example, when a man and a woman marry, they intend to do something great and beautiful, and if they keep this thirst alive they will always find their way forward, in the midst of problems, with the help of Grace. Young people also have this hunger, and they must not lose it! It is necessary to protect and nourish in the hearts of children that desire for love, tenderness, for acceptance that they express in their sincere and luminous impulses.

Each person is called to rediscover what really matters, what he really needs, what makes life good and, at the same time, what is secondary, and what can be safely done without.

Jesus proclaims in this Beatitude – hunger and thirst for justice – that there is a thirst that will not be disappointed; a thirst that, if pandered to, will be satisfied and will always succeed, because it corresponds to the very heart of God, to his Holy Spirit which is love, and also to the seed that the Holy Spirit has sown in our hearts. May the Lord give us this grace: to have this thirst for justice that is precisely the desire to find it, to see God and to do good to others.




Pope Francis      18.03.20 General Audience, Library of the Apostolic Palace - Catechesis on the Beatitudes         Matthew 5:7     

Pope Francis talks about Mercy and Forgiveness 18.03.20

Dear brothers and sisters, good morning!

Today we dwell on the fifth Beatitude, which says: "Blessed are the merciful, because they will find mercy"(Mt 5:7). In this Beatitude there is a peculiarity: it is the only one in which the cause and the fruit of happiness coincide, mercy. Those who exercise mercy will find mercy.

This theme of the reciprocity of forgiveness is not only present in this Beatitude, but is repeated in the Gospel. And how could it be otherwise? Mercy is God's very heart! Jesus says: "Do not judge and you will not be judged; do not condemn and you will not be condemned; forgive and you will be forgiven"(Luke 6:37). Always the same reciprocity. And James' Letter states that "mercy always triumphs over judgment" (2:13).

But it is above all in the Our Father that we pray: "Forgive us our trespasses as we forgive those who trespass against us" (Mt 6:12); and this is the only part of the prayer that is repeated at the end : "If you in fact forgive others for their faults, your Father who is in heaven will forgive you too; but if you do not forgive others, neither will your Father forgive your transgressions"(Mt 6:14-15; cf. Catechism of the Catholic Church,2838).

There are two things that cannot be separated: the forgiveness given and the forgiveness received. But so many people are in difficulty, they can't forgive. So often the evil received is so great that being able to forgive seems like climbing a very high mountain: a huge effort; and one thinks: you can't, you can't. This fact of the reciprocity of mercy indicates that we need to turn our perspective upside down. We alone cannot, we need the grace of God, we must ask for it. Indeed, if the fifth Beatitude promises to find mercy and Our Father asks for the forgiveness of sins, it means that we are essentially debtors and we need to find mercy!

We're all indebted. All. To God, who is so generous, and to our brothers and sisters. Every person knows that he or she is not the father or mother they should be, the husband or wife, the brother or sister that they should be. We are all "deficient" in life. And we need mercy. We know that we too have done evil, there is always something missing from the good that we should have done.

But it is precisely this poverty of ours that becomes the force for forgiveness! We are indebted and if, as we heard at the beginning, we will be measured by the extent to which we measure others (cf. Luke 6:38), then we should enlarge the measure and pay back the debts, forgive. Everyone must remember that they need to forgive, we need forgiveness, we need patience; this is the secret of mercy: by forgiving you are forgiven. Therefore God precedes us and forgives us first (cf Rm 5:8). By receiving his forgiveness, we become capable in turn of forgiving. Thus one's own misery and lack of justice become an opportunity to open up to the kingdom of heaven, to a greater measure, the measure of God, which is mercy.

Where does our mercy come from? Jesus said to us: "Be merciful, as your Father is merciful"(Luke 6:36). The more you welcome the love of the Father, the more you love each other (cf. CCC,2842). Mercy is not a dimension among others, but it is the centre of Christian life: there is no Christianity without mercy. John Paul II said that. If all our Christianity does not lead us to mercy, we have gone the wrong way, because mercy is the only true goal of every spiritual journey. It is one of the most beautiful fruits of love. CCC, 1829). 

I remember that this theme was chosen from the first Angelus that I had to say as Pope: mercy. And this has remained very imprinted in me, as a message that as Pope I should always give, a message that must be given everyday: mercy. I remember that day I also had the somewhat "shameless" attitude of advertising a book on mercy, just published by Cardinal Kasper. And that day I felt so strong that this is the message I must give, as Bishop of Rome: mercy, mercy, please, forgiveness.

God's mercy is our liberation and our happiness. We live with mercy and we cannot afford to be without mercy: it is the air to breathe. We are too poor to dictate the conditions, we need to forgive, because we need to be forgiven. Thank you!






Today we read together the sixth Beatitude, which promises the vision of God and has as a condition purity of heart.

One of the Psalms says: "Come says my heart seek his face ; your face, Lord, do I seek. Do not hide your face from me" (27:8-9). This language reveals the thirst for a personal relationship with God, not a mechanical, not one that is up high in the sky, no: personal, which even Job's book expresses as a sign of a sincere relationship. As Job says, "I had heard of you by hearsay, but now my eyes have seen you"(Jb 42:5). And so many times I think that this is the path of life, in our relations with God. We know God by hearsay, but we move forward with our experience , forward, forward and eventually we know Him directly, if we are faithful ... And this is the maturity of the Spirit.

How can we get to this intimacy, to know God with our eyes? One can think of the disciples of Emmaus, for example, who had the Lord Jesus beside him, "but their eyes were prevented from recognizing him" (Luke 24:16). The Lord opens their eyes at the end of a journey that culminates with the breaking of bread and began with a rebuke: "How foolish you are! How slow of heart to believe all that the prophets spoke!" (Luke 24:25). This was the rebuke at the beginning. Here is the origin of their blindness: their foolish and slow heart. And when the heart is foolish and slow, you don't see things. You see things as cloudy. Here lies the wisdom of this Beatitude: in order to contemplate it is necessary to look deep within our hearts and make room for God, because, as St. Augustine says, "You were more inward to me than my most inward part" (Confessions,III,6,11). To see God, it is not necessary to change glasses or observation points, or to change theological authors that teach the path: we must free the heart from its deceptions! This path is the only one.

This is a decisive maturation: when we realize that our worst enemy is often hidden in our hearts. The noblest battle is against the inner deceptions generated by our sins. Because sins change the inner vision, they change the evaluation of things, they makes us see things that are not true, or at least that are not so true.

It is therefore important to understand what "purity of the heart" is. To do this, it is necessary to remember that in the Bible the heart is not only feelings, but is the most intimate place of the human being, the inner space where a person is himself. This, according to the biblical mentality. The same Gospel of Matthew says: "If the light in you is darkness, how great will the darkness be!" (6:23). This "light" is the gaze of the heart, the perspective, the synthesis, the point from which reality is read (cf. Evangelii gaudium, 143).

But what does pure in heart mean? The pure in heart live in the presence of the Lord, preserving in their hearts what is worthy of the relationship with Him; only in this way do they possesses a unified life, linear, not winding but simple. The purified heart is therefore the result of a process that involves liberation and renunciation. The pure of heart is not born thus, it has experienced an inner simplification, learning to renounce evil in itself, which in the Bible is called circumcision of the heart (cf. Dt 10,16; 30.6; Ez 44.9; Ger 4,4).

This inner purification implies the recognition of that part of the heart that is under the influence of evil – "You know, Father, I feel like this, I think so, I see so, and this is bad": to recognize the bad part, the part that is clouded by evil – to learn the art of letting oneself always be taught and guided by the Holy Spirit. The journey from the sick heart, from the sinful heart, from the heart that cannot see things well, because it is in sin, to the fullness of the light of the heart is the work of the Holy Spirit. He is the one who guides us to make this journey. Here, through this journey of the heart, we come to "see God".

In this Beatific vision there is a future, eschatological dimension, as in all Beatitudes it is the joy of the Kingdom of Heaven toward which we move. But there is also another dimension: to see God means to understand the designs of providence in what happens to us, to recognize His presence in the sacraments, His presence in our brothers and sisters, especially the poor and suffering, and to recognize Him where He manifests Himself (cf. Catechism of the Catholic Church,2519). 

This Beatitude is a bit of the fruit of the previous ones: if we have listened to the thirst for the good that dwells within us and we are aware of living with mercy, it begins a journey of liberation that lasts all life and leads to Heaven. It is a serious work, a work that the Holy Spirit does if we give him space to do so, if we are open to the action of the Holy Spirit. For this reason we can say that it is a work of God in us – in the trials and purifications of life – and this work of God and the Holy Spirit leads to great joy, to true peace. Let us not be afraid, let us open the doors of our hearts to the Holy Spirit to purify us and take us forward on this path to full joy.




Pope Francis   15.04.20 General Audience, Library of the Apostolic Palace - Catechesis on the Beatitudes       Matthew 5:9

Poep Francis talks about Peace 15.04.20

Dear brothers and sisters, good morning!

Today's catechesis is dedicated to the seventh Beatitude, that of the "peacemakers", who are proclaimed children of God. I am happy that this one falls right after Easter, because the peace of Christ is a fruit of his death and resurrection, as we heard from the letter of St. Paul. To understand this Beatitude, one must explain the meaning of the word "peace", which can be misunderstood or sometimes trivialized.

We must orient ourselves between two ideas of peace: the first is the biblical one, where the beautiful word shalòm appears, which expresses abundance, flourishing, well-being. When one wishes shalòm on someone in Hebrew, the desire is that of a life that is beautiful, full, prosperous, but also one in accord with truth and justice, which would be fulfilled in the Messiah, Prince of Peace (cf. Is 9:6; Mic 5.4-5).

Then there is the other, more widespread sense, in which the word "peace" is understood as a kind of inner tranquility: I am quiet, I am at peace. This is a modern, psychological and more subjective idea. It is commonly thought that peace is quiet, harmony, internal balance. This meaning of the word "peace" is incomplete and cannot be absolutized, because in life anxieties can be an important time to growth. So often it is the Lord himself who sows restlessness in us so that we go to him, to find him. In this sense it is an important moment of growth; while it may happen that inner tranquility corresponds to a tame consciousness and not to true spiritual redemption. Many times the Lord must be a "sign of contradiction" (cf. Luke 2:34-35), shaking our false security, to bring us to salvation. And at that moment it seems that we are not at peace, but it is the Lord who puts us on this path to achieve the peace that He himself will give us.

Regarding this point we must remember that the Lord means his peace as different from that of the human one, that of the world, when he says: "Peace I leave with you: my peace I give to you. Not as the world gives do I give it to you"(John 14:27). Jesus' peace is another peace, different from the worldly one.

Let us ask ourselves: how does the world give peace? If we think of the conflicts of war, wars usually end in two ways: either with the defeat of either side, or with peace treaties. We can only wish and pray that this second way will always be the one opted for; however, we must consider that history is an endless series of peace treaties broken by successive wars, or by the transformation of those same wars in other ways or in other places. Even in our time, a piecemeal war is being fought on various fronts and in various ways. We must at least suspect that in the context of a globalization made up mainly of economic or financial interests, the "peace" of some corresponds to the "war" of others. And this is not The peace of Christ! 

Instead, how does the Lord Jesus "give" his peace? We have heard St. Paul say that Christ's peace is "making both one" (cf. Eph 2:14), to end enmity and to reconcile. And the way to accomplish this work of peace is his body. In fact, he reconciles all things and makes peace with the blood of his cross, as the same Apostle himself says elsewhere (cf. Col 1:20).

And here I ask myself, and we can all ask ourselves: who are, therefore, the "peacemakers"? The seventh Beatitude is the most active, explicitly operative; the verbal expression is analogous to that used in the first verse of the Bible for creation and indicates initiative and industriousness. Love by its nature is creative – love is always creative – and seeks reconciliation at any cost. Those who have learned the art of peace and exercise it are called children of God, they know that there is no reconciliation without the gift of their own life, and that peace must always be sought and in every case. Always and in every case: don't forget this! It must be sought this way. This is not an autonomous work that is the result of one's own abilities, it is a manifestation of the grace received by Christ, who is our peace, who has made us children of God.

True shalòm and true inner balance flow from the peace of Christ, which comes from his Cross and generates a new humanity, incarnated in an infinite host of inventive and creative saints, who have come up with new ways to love. The Saints, the Saints who made peace. This life as children of God, who by the blood of Christ seek and find their brothers and sisters , is true happiness. Blessed are those who take that path.

And again happy Easter to everyone, in the peace of Christ!




29.04.20  General Audience, Library of the Apostolic Palace - Catechesis on the Beatitudes        Matthew 5: 10

Pope Francis - Beatitudes - Persecution 29.04.20

Catechesis on the Beatitudes: 9."“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” (Mt 5:10)

Dear brothers and sisters, good morning!

With today's audience we conclude the catechesis on the Beatitudes. As we have heard, the last one proclaims the eschatological joy of those persecuted for righteousness’ sake.

This Beatitude proclaims the same happiness as the first: the kingdom of Heaven is given to the persecuted as it is to the poor in spirit. We thus understand that we have arrived at the end of a unified journey that has been unfolded in the previous proclamations.

Poverty of spirit, weeping, meekness, thirst for holiness, mercy, purification of the heart and works of peace can lead to persecution for Christ's sake, but this persecution in the end is a cause of joy and great reward in heaven. The path of the Beatitudes is an Easter journey that leads from a life according to the world to a life according to God, from an existence guided by the flesh – that is, selfishness – to one guided by the Spirit.

The world, with its idols, its compromises and its priorities, cannot approve of this kind of existence. The "structures of sin", often produced by a human mentality, so alien as they are to 'the Spirit of Truth that the world cannot receive' (cf. John 14:17), can only reject poverty or meekness or purity and declare life according to the Gospel as a mistake and a problem, therefore as something to be marginalized. That's how the world thinks: "These are idealists or fanatics". That's what they think.

If the world lives on the basis of money, anyone who proves that life can be fulfilled through giving and renunciation becomes a nuisance to the system of greed. This word "nuisance" is key, because the only Christian witness which is so good for so many people, disturbs those who have a worldly mentality. They take it as a reproach. When holiness appears and the life of God's children emerges, in that beauty there is something uncomfortable that calls for a position to be taken: others either open themselves to the question and open themselves to good or reject that light and harden their hearts, even up to opposition and hardship (cf. Wisdom 2: 14-15). It is curious, it is striking to see how in the persecutions of martyrs, hostility grows until it becomes fierceness. It is enough to look at the persecutions of the last century, of European dictatorships: that they came to the resentment against Christians, against Christian witness and against the heroism of Christians.

But this shows that the drama of persecution is also the place of liberation from subjugation to the success, boasting and compromises of the world. What is rejoiced by those who are rejected by the world because of Christ? They rejoices that they have found something worth more than the whole world. In fact, "what advantage is there for a person to gain the whole world and lose his life?" (Mark 8:36). What advantage is there?

It is painful to remember that, at this time, there are many Christians who are suffering persecution in various parts of the world, and we must hope and pray that their tribulation is stopped as soon as possible. There are many: today's martyrs are more than the martyrs of the first centuries. We express our closeness to these brothers and sisters: we are one body, and these Christians are the bleeding member of the body of Christ that is the Church. 

But we must also be careful not to read this Beatitude in a victimistic, self-pitying way. In fact, the contempt is not always synonymous with persecution: just after Jesus says that Christians are the "salt of the earth", he warns of the danger of "losing its taste", otherwise salt is good for nothing else but to be thrown away and trampled underfoot"(Mt 5: 13). Therefore, there is also a contempt that is our fault when we lose the taste of Christ and the Gospel.

We must be faithful to the humble path of the Beatitudes, because it is what leads to being of Christ and not of the world. It is worth remembering the path of St. Paul: when he thought he was a righteous man he was in fact a persecutor, but when he discovered that he was a persecutor, he became a man of love, who happily faced the sufferings of the persecution he suffered (cf. 1.24).

Exclusion and persecution, if God grants us that grace, make us look like Christ crucified and, by associating us with his passion, are the manifestation of new life. This life is the same as Christ, who for us and for our salvation was "despised and rejected by men" (cf. Is 53:3; Acts 8:30-35). Accepting his Spirit can lead us to have so much love in our hearts that we offer our lives for the world without compromising with its deceptions and accepting its rejection of us. 

Compromises with the world are danger: Christians are always tempted to compromise with the world, with the spirit of the world. This – rejecting compromises and going down the road of Jesus Christ – is the life of the Kingdom of Heaven, the greatest joy, true joy. And then, in persecution there is always the presence of Jesus who accompanies us, the presence of Jesus who consoles us and the strength of the Spirit that helps us to move forward. 

Let us not be discouraged when a life that is consistent with the Gospel attracts people's persecutions: there is the Spirit that sustains us, on this path.


  

 Chapter 5

13-16 


Pope Francis   09.02.14  Angelus, St Peter's Square      Fifth Sunday of Ordinary Time - Year A      Matthew 5: 13-16 


Brothers and Sisters, Good morning!

In this Sunday’s Gospel passage, immediately after the Beatitudes, Jesus says to his disciples: “You are the salt of the earth ... You are the light of the world” (Mt 5:13-14). This surprises us a bit when we think of those who were before Jesus when he spoke these words. Who were these disciples? They were fishermen, simple people... But Jesus sees them with God’s eyes, and his assertion can be understood precisely as a result of the Beatitudes. He wishes to say: if you are poor in spirit, if you are meek, if you are pure of heart, if you are merciful... you will be the salt of the earth and the light of the world!

To better understand these images, we must keep in mind that Jewish Law prescribed that a little bit of salt be sprinkled over every offering presented to God, as a sign of the covenant. Light for Israel was a symbol of messianic revelation, triumph over the darkness of paganism. Christians, the new Israel, receive a mission to carry into the world for all men: through faith and charity they can guide, consecrate, and make humanity fruitful. We who are baptized Christians are missionary disciples and we are called to become a living Gospel in the world: with a holy life we will “flavour” different environments and defend them from decay, as salt does; and we will carry the light of Christ through the witness of genuine charity. But if we Christians lose this flavour and do not live as salt and light, we lose our effectiveness. This mission of giving light to the world is so beautiful! We have this mission, and it is beautiful! It is also beautiful to keep the light we have received from Jesus, protecting it and safeguarding it. The Christian should be a luminous person; one who brings light, who always gives off light! A light that is not his, but a gift from God, a gift from Jesus. We carry this light. If a Christian extinguishes this light, his life has no meaning: he is a Christian by name only, who does not carry light; his life has no meaning. I would like to ask you now, how do you want to live? As a lamp that is burning or one that is not? Burning or not? How would you like to live? [The people respond: Burning!] As burning lamps! It is truly God who gives us this light and we must give it to others. Shining lamps! This is the Christian vocation.




Pope Francis   05.02.17  Angelus St Peter's Square     Fifth Sunday of Ordinary Time - Year A    Matthew 5: 13-16


Dear Brothers and Sisters, Good morning!

These Sundays the liturgy offers us the so-called Sermon on the Mount, in the Gospel of Matthew. After presenting the Beatitudes last Sunday, today [Matthew] emphasizes Jesus’ words describing his disciples’ mission in the world. (cf. Mt 5:13-16). He uses the metaphors of salt and light, and his words are directed to the disciples of every age, therefore also to us.

Jesus invites us to be a reflection of his light, by witnessing with good works. He says: “Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven” (v. 16). These words emphasize that we are recognizable as true disciples of the One who is the Light of the World, not in words, but by our works. Indeed, it is above all our behaviour that — good or bad — leaves a mark on others. Therefore, we have a duty and a responsibility towards the gift received: the light of the faith, which is in us through Christ and the action of the Holy Spirit; and we must not withhold it as if it were our property. Instead we are called to make it shine throughout the world, to offer it to others through good works. How much the world needs the light of the Gospel which transforms, heals and guarantees salvation to those who receive it! We must convey this light through our good works.

The light of our faith, in giving of oneself, does not fade but strengthens. However it can weaken if we do not nourish it with love and with charitable works. In this way the image of light complements that of salt. The Gospel passage, in fact, tells us that, as disciples of Christ, we are also “the salt of the earth” (v. 13). Salt is an ingredient which, while it gives flavour, keeps food from turning and spoiling — in Jesus’ time there were no refrigerators! Thus, Christians’ mission in society is that of giving “flavour” to life with the faith and the love that Christ has given us, and at the same time, keeping away the contaminating seeds of selfishness, envy, slander, and so on. These seeds degrade the fabric of our communities, which should instead shine as places of welcome, solidarity and reconciliation. To fulfil this mission, it is essential that we first free ourselves from the corruptive degeneration of worldly influences contrary to Christ and to the Gospel; and this purification never ends, it must be done continuously; it must be done every day!

Each one of us is called to be light and salt, in the environment of our daily life, persevering in the task of regenerating the human reality in the spirit of the Gospel and in the perspective of the Kingdom of God. May there always be the helpful protection of Mary Most Holy, first disciple of Jesus and model for believers who live their vocation and mission each day in history. May our Mother help us to let ourselves always be purified and enlightened by the Lord, so as to become, in our turn, “salt of the earth” and “light of the world”.




https://sites.google.com/site/francishomilies/christian-witness/12.06.18.jpg


Christian witness is meant to edify others and not to serve as path to self-promotion.

Christians are called to provide simple, habitual witness to Jesus; “everyday holiness.”

Christian witness, can mean giving one’s life in martyrdom, after Jesus’ example. But another path is to point to Christ in our everyday actions, when we wake, work, and go to bed.

It seems like such a small thing but miracles are done through small things.

Christian witness must be grounded in 
humility, which means being simple salt and light for others.

Salt for others; light for others: Because salt does not give flavour to itself but serves others. Light does not illuminate itself but serves others… Supermarkets sell salt in small quantities, not by the ton. And salt does not promote itself because it doesn’t serve itself. It exists to serve others, by conserving things and giving flavour. This is simple witness.

Daily Christian witness means being light for others, “to help them in their darkest hour.”

The Lord says: ‘You are salt; you are light.’… But do so in order that others see and glorify God. You will not even receive any merit. When we eat, we don’t compliment the salt. No, we say the pasta or meat is good… When we go to sleep at night, we don’t say the light is good. We ignore the light, but we live illuminated by light. This impels Christians to be anonymous witnesses.

Do not act like the Pharisee who thanks the Lord for his holiness. We are not the authors of our own merits.

Everyday holiness means being salt and light for others.


Pope Francis  09.02.20  Angelus, St Peter's Square      Fifth Sunday in Ordinary Time Year A     Matthew 5: 13-16   

Pope Francis talks about Salt, Light and Good Deeds 09.02.20

Dear brothers and sisters, good morning!

In today's Gospel (cf. Mt 5:13-16), Jesus says to his disciples: "You are the salt of the earth. You are the light of the world" (vv. 13.14). He uses symbolic language not so much to give a definition of the disciple but to set out for those who wish to follow Him certain criteria for living their mission in the world. 

The first image: salt. Salt is the component that gives flavour and that stores and preserves food from corruption. The disciple is therefore called to keep society away from the dangers, and the corrosive elements that pollute people's lives. It is a question of resisting sin and moral degradation, and bearing witness to the values of honesty and fraternity, without giving in to the worldly enticements of careerism, power and wealth. The disciple is "salt" who, despite the daily failures – because we all have them – rises from the dust of their own mistakes, starting again with courage and patience, every day, to seek dialogue and encounter with others. A disciple is "salt" who does not seek approval and praise, but strives to be a humble and constructive presence, in fidelity to the teachings of Jesus who came into the world not to be served, but to serve. And this attitude is greatly needed! 

The second image that Jesus offers to His disciples is that of light: "You are the light of the world." The light disperses the darkness and allows you to see. Jesus is the light that has dispelled the darkness, but it still remains in the world and in individual people. It is the task of the Christian to dispel it further by making Christ's light shine among others and by proclaiming His Gospel. This outpouring of light can come from our words, but it must come mainly from our 'good deeds' (see 16). A disciple and a Christian community are the light of the world when they direct others to God, helping each person to experience His goodness and mercy. A disciple of Jesus is light when he or she knows how to live their faith outside of confined spaces, helping to eliminating prejudices, eliminating slander, and in bringing the light of truth into situations tainted by hypocrisy and lies. You must be the light. But it is not my own light, it is the light of Jesus : we are instruments of Jesus and we must radiate His light to reach everyone.

Jesus invites us not to be afraid to live in the world, even if there are sometimes conditions of conflict and sin in it. In the face of violence, injustice and oppression, Christians cannot shut up within themselves in or hide in the security of their own enclosure; even the Church cannot shut up within herself, she cannot abandon her mission of evangelization and service. Jesus, in the Last Supper, asked the Father not to remove the disciples from the world, to leave them, there, in the world, but to guard them from the spirit of the world. The Church gives generously and tenderly for the least and the poor: this is not the spirit of the world, this is her light, she is salt. The Church hears the cry of the least and the excluded, because she is aware of being a pilgrim community called to extend throughout history the saving presence of Jesus Christ.

May the Blessed Virgin helps us to be salt and light in the world, bringing to everyone, in life and word, the Good News of God's love.
 

  

 Chapter 5

17-37




Jesus explained to those who accused him of wishing to change the Mosaic Laws. He reassured them, saying “I have come not to abolish but to fulfil”. For the law, “is a fruit of the Covenant. It is impossible to understand the law without the Covenant. The law is more or less the way to enter the Covenant”, which began with a promise on that afternoon in the earthly paradise, then continued with Noah’s Ark, with Moses in the desert and then continued as the law of Israel in order to do God’s will”.

This law “is sacred”, because it brought the people to God. Therefore “it cannot be touched”. Some said that Jesus “was changing this law”. Instead he was seeking to explain clearly that there was a path that would lead “to the growth”, to “the full maturity of the law”.

The law that sets us free is the law of the Spirit.

However, it is a freedom which in a certain sense is frightening. Because, it can be confused with some other forms of human freedom. Then “the law of the Spirit leads us to the road of continuous discernment in order to do God’s will”. This too is somewhat frightening to us”. However, when we are assailed by this fear we risk of succumbing to two temptations. The first is “to turn back because we are uncertain. But this interrupts the journey”. It is “the temptation of the fear of freedom, of fear of the 
Holy Spirit, the Holy Spirit frightens us”.

In the1930s a diligent superior of a religious congregation was spending many years collecting all the rules of his congregation: what the religious were permitted to do and what they were not permitted to do. Then, once he had finished his task, he went to an important Benedictine Abbot who was in Rome, to show him his work. The Abbot looked at it and said: Father, with this you have killed the charism of your congregation! He had killed freedom. For the charism gives fruits of freedom and he had blocked the charism. This is not life. That congregation was unable to go on living. What happened? Twenty-five years after that masterpiece, no one looked at it and it ended on a library shelf.

The second temptation is “adolescent progressivism”. But it is not real progress: it is a culture that moves ahead from which we are unable to detach ourselves and from which we take the laws and values we like best, just as teenagers do. In the end we run the risk of slipping, “just as a car skids on an icy road and ends up in the ditch”.

For the Church in our day this is a recurrent temptation. We cannot turn back, and skid off the road. The road on which to continue is this: “The law is full, always in continuity, without being cut: just as the seed culminates in the flower, in the fruit. The road is that of freedom in the Holy Spirit who sets us free in a continuous discernment of God’s will, to make progress on this road without turning back”, and without skidding.

Let us ask the Holy Spirit to give us life, to lead us onwards, to bring the law to full maturity, that law which sets us free.



St John said that anyone who expresses resentment or hatred for his brother or sister is in fact a murderer at heart. There is a need to enter into the logic of perfecting or reviewing our conduct. Of course, this calls to mind the subject of discrediting our brother or sister, starting with our inner passions. In practice this is motivation for insult. Furthermore, recourse to marvellously imaginative insults is widespread in the Latin tradition, for we invent one insult after another.

As long as the epithet is friendly let it go. However the problem arises when there is another epithet that veers towards the offensive. We then go and qualify it with a series of definitions that are not exactly evangelical. Verbal abuse, is a way of taking people down a peg. 

There is no need to go to a psychiatrist to know that when people do someone else down it is because they themselves are unable to develop and need to feel that the other is less important in order for them to feel that they count. What Jesus simply said was quite the opposite the: “do not speak badly of others, do not 
belittle them, do not discredit them; basically we are all walking on the same path”.

With regard to insulting, Jesus is even more radical and goes much further. For he says that when you begin to feel something negative in your heart against one of your brethren and express it with an insult, a 
curse or an outburst of anger, something is wrong. You must convert, you must change.

The Apostle James who says that “ships are guided by a rudder and people are guided by their tongue”. So if someone “is unable to control his tongue, he or she is lost”. This is man’s weakness. 

Cain’s natural aggression towards his brother has been repeated in the course of history. It is not that we are wicked; we are weak and sinful. This explains why it is far easier to solve a situation with an insult, with 
slander, with mud-slinging, rather than with kind words, as Jesus says. 

Ask the Lord for the grace for all to be a little more careful with their tongue regarding what we say of others. This is without a doubt a small penance, but it yields good fruits. It is true that it demands sacrifice and effort, since it is far easier to enjoy the fruit of a racy comment against another. In the long run this hunger is rewarding and does us good. Hence our need to ask the Lord for the grace to conform our life to this new law, which is the law of 
docility, the law of love, the law of peace. We must start by pruning our language a little, by cutting back a bit our comments about others or the explosions that lead us to insulting them and flaring up in anger.




Pope Francis   16.02.14  Holy Mass  Pastoral visit to the Roman Parish  San Tommaso Apostolo         Matthew 5: 17-37       
6th Sunday of Ordinary Time Year A      

One time, the disciples of Jesus were eating grain because they were hungry; but it was Saturday and on Saturday grain was not allowed to be eaten. Still, they picked it [rubbing his hands together] and ate the grain. And they [the Pharisees] said: “But look at what they are doing! Whoever does this breaks the Law and soils his soul, for he does not obey the Law!”. And Jesus responded: “nothing that comes from without soils the soul. Only what comes from within, from your heart, can soil your soul”. And I believe that it it would do us good today to think not about whether my soul is clean or dirty, but rather about what is in my heart, what do I have inside, what I know I have but no one else knows. 

Being honest with yourself is not easy! Because we always try to cover it up when we see something wrong inside, no? So that it doesn’t come out, don’t we? What is in our heart: is it love? Let us think: do I love my parents, my children, my wife, my husband, people in the neighbourhood, the sick?... Do I love? Is there hate? Do I hate someone? Often we find hatred, don’t we? “I love everyone except for this one, this one and that one!”. That’s hatred, isn’t it? What is in my heart, forgiveness? Is there an attitude of forgiveness for those who have offended me, or is there an attitude of revenge — “he will pay for it!”. We must ask ourselves what is within, because what is inside comes out and harms, if it is evil; and if it is good, it comes out and does good. And it is so beautiful to tell ourselves the truth, and feel ashamed when we are in a situation that is not what God wants, it is not good; when my heart feels hatred, revenge, so many situations are sinful. How is my heart?...

Jesus said today, for example — I will give only one example: “You have heard that it was said to your ancestors, ‘you shall not kill’. But I say to you, whoever is angry with his brother has killed him in his heart”. And whoever insults his brother, kills him in his heart, whoever hates his brother, kills his brother in his heart; whoever gossips against his brother, kills him in his heart. Maybe we are not conscious of it, and then we talk, “we write off” this person or that, we speak ill of this or that ... And this is killing our brother.

That is why it is important to know what is inside, what is happening in my heart. If one understands his brother, the people, he loves his brother, because he forgives: he understands, he forgives, he is patient.... Is this love or hate? We must be sure of this. 

And we must ask the Lord for two graces. The first: to know what is in our own heart, not to deceive ourselves, not to live in deceit. The second grace: to do what is good in our hearts and not to do the evil that is in our hearts. 

And as for “killing”, remember that words can kill. Even ill-will toward another kills. Often, when we listen to people talking, saying evil things about others, it seems like the sin of slander. The sin of defamation had been removed from the Ten Commandments and yet to speak evil of a person is still a sin. Why is speaking ill of another a sin? Because there is hatred in my heart, aversion, not love. 

We must always ask for this grace: to know what is happening in our heart, to constantly make the right choice, the choice for good. And that the Lord help us to love one another. And if I cannot love another well, why not? Pray for that person, pray that the Lord make me love him. And like this we move forward, remembering that what taints our lives is the evil that comes from our hearts. And that the Lord can help us.



Pope Francis   12.02.17  Angelus, St Peter's Square       6th Sunday of Ordinary Time Year     Matthew 5: 17-37     


Dear Brothers and Sisters, Good morning!

Today’s liturgy presents us with another passage of the Sermon on the Mount, which we find in the Gospel of Matthew (cf. 5:17-37). In this passage, Jesus wants to help his listeners to reread the Mosaic law. What had been said in the ancient covenant was true, but that was not all: Jesus came to bring to fulfilment and to promulgate in a definitive way the Law of God, up to the last iota (cf. v. 18). He manifests its original aims and fulfils its authentic aspects, and he does all this through his preaching and, even more, with the offering of himself on the Cross. In this way, Jesus teaches how to fully carry out God’s will, and he uses these words: with a ‘righteousness’ that ‘exceeds’ that of the scribes and the Pharisees (cf. v. 20). A righteousness enlivened by love, charity, mercy, and hence capable of fulfilling the substance of the commandments, avoiding the risk of formalism. Formalism: this I can, this I cannot; up to this point I can, up to this point I cannot.... No: more, more.

In particular, in today’s Gospel, Jesus examines three aspects, three commandments [that regard] murder, adultery and swearing.

With regard to the commandment ‘you shall not kill’, he states that it is violated not only by murder in effect, but also by those behaviours that offend the dignity of the human person, including insulting words (cf. v. 22). Of course, these insulting words do not have the same gravity and culpability as killing, but they are set along the same line, because they are the pretext to it and they reveal the same malevolence. Jesus invites us not to establish a ranking of offences, but to consider all of them damaging, inasmuch as they are driven by the intent to do harm to one’s neighbour. Jesus gives an example. Insulting: we are accustomed to insulting; it is like saying “good morning”. And that is on the same line as killing. One who insults his brother, in his heart kills his brother. Please do not insult! We do not gain anything....

Another fulfilment is generated by the matrimonial law. Adultery was considered a violation of man’s property right over the woman. Instead, Jesus goes to the root of the evil. As one comes to killing through injuries, offences and insults, in this way one reaches adultery through covetous intentions in regard to a woman other than one’s own wife. Adultery, like theft, corruption and all the other sins, are first conceived in the depth of our being and, once the wrong choice is made in the heart, it is carried out in concrete behaviour. Jesus says: one who looks with a covetous spirit at a woman who is not his own is an adulterer in his heart, has set off on the path towards adultery. Let us think a little bit about this: about the wicked thoughts that go along this line.

Jesus then tells his disciples not to swear, as swearing is a sign of the insecurity and duplicity with which human relationships unfold. God’s authority is exploited so as to guarantee our human narrative. Instead, we are called to establish among ourselves, in our families and in our communities, a climate of clarity and mutual trust, so that we can be considered sincere without resorting to greater tactics in order to be believed. Mistrust and mutual suspicion always threaten peace!

May the Virgin Mary, a woman of listening and joyful obedience, help us to draw ever closer to the Gospel, to be Christians not ‘of façade’, but of substance! This is possible with the grace of the Holy Spirit, who allows us to do everything with love, and thus to wholly fulfil the will of God.





Pope Francis        14.06.18   Holy Mass  Santa Marta       Matthew 5: 20-26
https://sites.google.com/site/francishomilies/envy/14.06.18.png

Jesus uses human wisdom in reasoning with the disciples. In order to drive home his teaching regarding loving relationships, the Lord uses an every-day example…the problem of insults.

The list of insults Jesus cites are ancient. Jesus tells us that insults open up a path that ends in murder. We disqualify others through insults. They rob people of their respectability. By insulting people we silence them, we take away their voice.

Insults are so dangerous because they lead to 
envy, which is how the devil entered the world according to the Book of Wisdom. When another person does something I don’t like … or when someone threatens me, envy pushes me to insult them.

Have I insulted anyone today? When do I use insults? When do I close my heart to another with an insult? Can I see the bitter root of envy there that pushes me to desire the destruction of another in order to avoid competition, rivalry, that type of thing. It’s not easy. But let’s think how beautiful it would be if we never insulted others. May the Lord grant us this grace.

Jesus wants us to stop this dynamic. When you go to Mass and you are aware that one of your brothers has something against you, go and reconcile yourself… Jesus is that radical. Reconciliation is not the same as good manners. No, it’s a radical attitude, one that tries to respect the dignity of others as well as my own. From insult to reconciliation, from envy to friendship—this is the example that Jesus gives us today.
 

Pope Francis      15.06.18 Holy Mass Santa Marta      Mathew 5: 27-32

https://sites.google.com/site/francishomilies/adultery/15.06.18.jpg
Christ said that everyone who looks at a woman with lust has already committed adultery. Many females are used and cast aside. Young women who are forced to sell their own dignity in order to earn a living.

Women are what men on their own lack to be the image and likeness of God.  Jesus’ words about women were radical and ground-breaking and changed history.  This was because up until then, a woman was considered a second class citizen, she was enslaved and did not even enjoy complete freedom.

Jesus' doctrine about women changes history. Before Jesus the view about women was one thing but after Jesus they are another. Jesus dignifies women and puts them on the same level as men because he takes that first word of the Creator, both are "the image and likeness of God", both of them; not first the man and then a little lower down the woman, no, both are. And a man without a woman beside him - whether as a mother, as a sister, as a bride, as a working companion, as a friend - that man by himself is not the image of God.

We see women treated as objects of desire in the media and those same images of women are often used to sell a product and we see her humiliated or wearing no clothes.  This exploitation of women is not happening in far off places but right here all around us, where we live and in the workplace. Women are the victims of that use and throw away mentality and don't even seem to be treated as a person.

This is a sin against God the Creator, rejecting women because without her we men cannot be the image and likeness of God. There is an anger and resentment against women, a nasty anger. Even without saying it... But how many times do young women have to sell themselves as disposable objects in order to get a job? How many times? "Yes, Father, I heard in that country...". Here in Rome. There’s no need to go far away.

What would you see if you took a walk at night around certain areas of the city where so many women including migrant women are being exploited like in a market.  When men approach these women on the streets they are not saying “Hello” to them but asking how much they cost and they salve their consciences by referring to them as prostitutes.

All this happens here in Rome, it happens in every city, anonymous women, women - we can describe as "faceless" because shame covers their faces, women who do not know how to laugh and many of them do not know the joy of breastfeeding their baby and the experience of being a mother.  But, even in our everyday life, without going to those places, there is this ugly way of thinking, of rejecting women or seeing her as a "second class" person.  We need to reflect more deeply about this.  And by doing this or saying this, by entering into this way of thinking, we despise the image of God, who made man and woman together with his image and likeness. This Gospel reading helps us to think about the marketing of women, a trade, yes, trafficking, that exploitation which is visible but also that trade which we can’t see but is taking place out of sight. A woman is trampled underfoot precisely because she is a woman.

During his ministry Jesus encountered so many women who were despised, marginalized and cast aside and with great tenderness he restored their dignity. Jesus had a mother and many female friends who followed him to help him in his ministry and to provide support.



Pope Francis   13.02.20  Angelus, St Peter's Square       6th Sunday in Ordinary Time Year A       Matthew 5: 17-37


Pope Francis talks about the Commandments  16.02.20

Dear brothers and sisters, good morning!

Today’s Gospel reading (cf. Mt 5: 17-37) is from the “Sermon on the Mount” and deals with the subject of the fulfilment of the Law: how I must fulfil the Law, how it is to be done. Jesus wants to help His listeners take the right approach to the prescriptions of the Commandments given to Moses, urging them to be open to God Who educates us to true freedom and responsibility through the Law. It is a matter of living it as an instrument of freedom. Let us not forget this: to live the Law as an instrument of freedom, which helps me to be freer, which helps me not to be a slave to passions and sin. Let us think about wars, let us think about the consequences of wars, let us think of that little girl who died of the cold in Syria the day before yesterday. So many calamities, so many. This is the result of passions, and people who wage war do not know how to master their passions. They do not comply with the law. When you give in to temptations and passions, you are not lords and agents of your own life, but you become incapable of managing it with will and responsibility.

Jesus’ discourse is divided into four antitheses, each one expressed with the formula “You have heard that it was said... I say to you”. These antitheses refer to as many situations in daily life: murder, adultery, divorce and oaths. Jesus does not abolish the prescriptions concerning these issues, but He explains their full meaning and indicates the spirit in which they must be observed. He encourages us to move from formal observance of the Law to substantive observance, accepting the Law in our hearts, which is the centre of the intentions, decisions, words and gestures of each one of us. From the heart come good and bad deeds.

By accepting the Law of God in the heart one understands that, when one does not love one's neighbour, to some extent one kills oneself and others, because hatred, rivalry and division kill the fraternal charity that is the basis of interpersonal relationships. And this applies to what I have said about wars and also to gossip, because language kills. By accepting the Law of God in your heart you understand that desires must be guided, because not everything you desire can be had, and it is not good to give in to selfish and possessive feelings. When one accepts the Law of God in one’s heart, one understands that one must abandon a lifestyle of broken promises, as well as move from the prohibition of perjury to the decision not to swear at all, assuming the attitude of full sincerity with everyone.

And Jesus is aware that it is not easy to live the Commandments in such an all-encompassing way. That is why He offers us the help of His love: He came into the world not only to fulfil the Law, but also to give us His Grace, so that we can do God’s will, loving Him and our brothers. We can do everything, everything, with the Grace of God! On the contrary, holiness is none other than guarding this gratuitousness that God has given us, this Grace. It is a matter of trusting and entrusting ourselves to Him, to His Grace, to that gratuitousness that He has given us, and welcoming the hand He constantly extends to us, so that our efforts and our necessary commitment can be sustained by His help, filled with goodness and mercy.

Today Jesus asks us to continue on the path of love that He has indicated to us and which begins from the heart. This is the way to live as Christians. May the Virgin Mary help us to follow the path traced out by her Son, to reach true joy and to spread justice and peace everywhere.



Pope Francis   18.03.20  Holy Mass Casa Santa Marta (Domus Sanctae Marthae)        Deuteronomy 4: 1,5-9      Matthew 5: 17-19
Wednesday of the 3rd Week of Lent - Lectionary Cycle II
Pope Francis Talks about the Nearness of God 18.03.20

The theme of both readings today is the Law (cf. Dt 4.1.5-9; Mt 5.17-19). The Law that God gives to His people. The Law that the Lord wanted to give to us and that Jesus wanted to bring to the ultimate perfection. But there is one thing that attracts attention: the way God gives the Law. Moses says: "Indeed, what great nation is there that has gods so close to it, as the Lord, our God, is close to us whenever we call to him?" (Dt 4:7). The Lord gives the Law to his people with an attitude of closeness. They are not the prescriptions of a ruler, who may be far away, or a dictator...no. It's the nearness. And we know through revelation that it is a father's closeness, as a father, who accompanies His people by giving them the gift of the Law. The God who is near. "Indeed, what great nation has gods so close to it, as the Lord, our God, is close to us whenever we call Him?"

Our God is the God of nearness, a God who is near, who walks with his people. That image in the desert, in Exodus: the cloud and the pillar of fire to protect the people: He walks with his people. He is not a God who leaves the written prescriptions and says, "Go ahead." He makes the prescriptions, writes them with his own hands on the stone, gives them to Moses, hands them to Moses, but does not leave the prescriptions and leaves: He walks, He is close. "Which nation has such a close God?" It's the nearness. Ours is a God of nearness.

And man's first response, in the first pages of the Bible, is that of not drawing near. Our response is always to distance ourselves, we distance ourselves from God. He gets close and we walk away. Those two first pages. Adam's first attitude with his wife is to hide: they hide from God's nearness, they were ashamed, because they had sinned, and sin leads us to hide, to not want closeness (cf. Gen 3:8-10). And so often, we adopt a theology thinking that He's a judge; and that's why I'm hiding, I'm afraid. The second human way of behaving, to the proposal of this closeness of God is to kill. Killing his brother. "I am not my brother's keeper" (cf. Gen 4:9).

Two attitudes that inhibit any closeness. Man rejects God's closeness, he wants to be in control of relationships, and closeness always brings with it some type of vulnerability. God drawing near makes Himself vulnerable, and the closer He comes, the more vulnerable He seems. When He comes among us, to live with us, He makes himself a man, one of us: he makes himself weak and bears that weakness to the point of death and the most cruel death, the death at the hands of assassins, the death of the greatest sinners. Drawing near humiliates God. He humiliates Himself to be with us, to walk with us, to help us.

The "God who draws near" speaks to us of humility. He's not a "great God," up there. No. He is very near. He's in the house. And we see this in Jesus, God made man, near even to death. With His disciples: He accompanies them, teaches them, corrects them with love... Let us think, for example, of Jesus' closeness to the anguished disciples of Emmaus: they were distressed, they were defeated, and He slowly approaches, to make them understand the message of life, of resurrection (cf. Luke 24,13-32).

Our God is near and asks us to be near to each other, not to distance ourselves from each other. And in this moment of crisis because of the pandemic that we are experiencing, this nearness asks us to manifest it more, to make it more visible. We cannot, perhaps, draw near physically for fear of contagion, but we can reawaken in ourselves an attitude of closeness between us: with prayer, with help, so many ways of drawing near. And why do we have to be near to each other? Because our God is near, He wanted to accompany us in life. He is the God of proximity. For this reason, we are not isolated people: we are neighbours, because this is our inheritance that we have received from the Lord, proximity, that is, the reaction of drawing near.

Let us ask the Lord for the grace to be near to each other; don't hide from each other; don't wash your hands, as Cain did, of the problem of others, no. Nearness. Proximity. Proximity. "Indeed, what great nation has gods so near to it, as the Lord, our God, is near to us every time we call Him?"

  

 Chapter 5

38-48



This is something that goes against the world's logic. Such a logic responds to an offence with an equal and adverse reaction, because we must defend ourselves, we must fight, we have to defend our ground. And if someone strikes us once, we will strike them twice and so defend ourselves. That is the thinking, it's normal, right?

Yet, Jesus goes beyond this and says that after we have been struck, one ought to pause for a while together with the other person, to dedicate some time to the person. And if he asks for something, we ought to give him even more. This is Jesus' law: the justice that delivers is another justice, totally different from 'an eye for an eye, and a tooth for a tooth'.

Paul gives us an expression that may help us to understand the meaning of the blow to the cheek and other such things. In fact, he ends with these words: 'as [people] having nothing, and yet possessing everything'.  


Pope Francis     18.06.13 Holy Mass Santa Marta      Matthew 5:43-48,      2 Corinthians 8:1-9

Even we, all of us, have 
enemies — all of us. Some are weak enemies, some strong. So often we too become the enemies of others; we do not love them. Jesus tells us that we must love our enemies.

This is no easy matter, and in general, we think that Jesus is asking too much of us. We think: ‘Let's leave this to the cloistered sisters who are holy, a few holy souls!’. But this is not the right attitude. Jesus says that you must do this, otherwise you are like the Publicans, like the pagans, and you are not Christians. In fact, how can we love those who decide to bomb and kill so many people? How can we love who for love of money do not allow medicines to get to those who are in need, to the elderly and let them die?. And once again: How can we love people who seek only their interests and power and do so much evil?.

This is the mystery of
 salvation: with forgiveness, with love for our enemy, we become poorer. But this poverty is a seed bearing fruit for others, as Jesus' poverty became grace for us all, salvation.


Pope Francis   23.02.14, Vatican Basilica   Holy Mass with New Cardinals   Leviticus 19: 1-2, 17-18   1 Corinthians 3: 16-23      Matthew 5: 38-48   
Seventh Sunday in Ordinary Time 

“Merciful Father, by your help, may we be ever attentive to the voice of the Spirit” (Opening Prayer).


This prayer, the opening prayer of today’s Mass, reminds us of something fundamental: we are called to listen to the Holy Spirit who enlivens and guides the Church. By his creative and renewing power, the Spirit always sustains the hope of God’s People as we make our pilgrim way through history, and, as the Paraclete, he always supports the witness of Christians. In this moment, together with the new Cardinals, all of us want to listen to the voice of the Spirit as he speaks to us through the Scriptures we have just heard.

In the first reading, the Lord’s call to his people resounds: “You shall be holy; for I the Lord your God am holy” (Lev 19:2). In the Gospel Jesus echoes this call: “You, therefore, must be perfect, as your heavenly Father is perfect” (Mt 5:48). These words challenge all of us, as the Lord’s disciples. Today, they are especially addressed to me and to you, dear brother Cardinals, and in a particular way to those of you who yesterday entered the College. Imitating the holiness and perfection of God might seem an unattainable goal. Yet, the first reading and the Gospel offer us concrete examples which enable God’s way of acting to become the norm for our own. Yet we – all of us – must never forget that without the Holy Spirit our efforts are in vain! Christian holiness is not first and foremost our own work, but the fruit of docility – willed and cultivated – to the Spirit of God thrice holy.

The Book of Leviticus says: “You shall not hate your brother in your heart … You shall not take vengeance or bear any grudge … but you shall love your neighbour as yourself” (Lev 19:17-18). These attitudes are born of the holiness of God. We, however, tend to be so different, so selfish and proud … and yet, God’s goodness and beauty attract us, and the Holy Spirit is able to purify, transform and shape us day by day. To make effort to be converted, to experience a heartfelt conversion: this is something that all of us – especially you Cardinals and myself – must do. Conversion!

In the Gospel Jesus also speaks to us of holiness, and explains to us the new law, his law. He does this by contrasting the imperfect justice of the scribes and Pharisees with the higher justice of the Kingdom of God. The first contrast of today’s passage refers to revenge. “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth. But I say to you … if anyone should strike you on the right cheek, turn to him the other also” (Mt 5:38-39). We are required not only to avoid repaying others the evil they have done to us, but also to seek generously to do good to them.

The second contrast refers to our enemies: “You have heard that it was said, ‘You shall love your neighbour and hate your enemy’. But I say to you, love your enemies and pray for those who persecute you” (Mt 5:43-44). Jesus asks those who would follow him to love those who do not deserve it, without expecting anything in return, and in this way to fill the emptiness present in human hearts, relationships, families, communities and in the entire world. My brother Cardinals, Jesus did not come to teach us good manners, how to behave well at the table! To do that, he would not have had to come down from heaven and die on the Cross. Christ came to save us, to show us the way, the only way out of the quicksand of sin, and this way of holiness is mercy, that mercy which he has shown, and daily continues to show, to us. To be a saint is not a luxury. It is necessary for the salvation of the world. This is what the Lord is asking of us.

Dear brother Cardinals, the Lord Jesus and mother Church ask us to witness with greater zeal and ardour to these ways of being holy. It is exactly in this greater self-gift, freely offered, that the holiness of a Cardinal consists. We love, therefore, those who are hostile to us; we bless those who speak ill of us; we greet with a smile those who may not deserve it. We do not aim to assert ourselves; we oppose arrogance with meekness; we forget the humiliations that we have endured. May we always allow ourselves to be guided by the Spirit of Christ, who sacrificed himself on the Cross so that we could be “channels” through which his charity might flow. This is the attitude of a Cardinal, this must be how he acts. A Cardinal – I say this especially to you – enters the Church of Rome, my brothers, not a royal court. May all of us avoid, and help others to avoid, habits and ways of acting typical of a court: intrigue, gossip, cliques, favouritism and partiality. May our language be that of the Gospel: “yes when we mean yes; no when we mean no”; may our attitudes be those of the Beatitudes, and our way be that of holiness. Let pray once more: “Merciful Father, by your help, may we be ever attentive to the voice of the Spirit”

The Holy Spirit also speaks to us today through the words of Saint Paul: “You are God’s temple … God’s temple is holy, and that temple you are” (1 Cor 3:16-17). In this temple, which we are, an existential liturgy is being celebrated: that of goodness, forgiveness, service; in a word, the liturgy of love. This temple of ours is defiled if we neglect our duties towards our neighbour. Whenever the least of our brothers and sisters finds a place in our hearts, it is God himself who finds a place there. When that brother or sister is shut out, it is God himself who is not being welcomed. A heart without love is like a deconsecrated church, a building withdrawn from God’s service and given over to another use.

Dear brother Cardinals, may we remain united in Christ and among ourselves! I ask you to remain close to me, with your prayers, your advice and your help. And I ask all of you, bishops, priests, deacons, consecrated men and women, and laity, together to implore the Holy Spirit, that the College of Cardinals may always be ever more fervent in pastoral charity and filled with holiness, in order to serve the Gospel and to help the Church radiate Christ’s love in our world.



Pope Francis  19.02.17  Angelus, St Peter's Square   7th Sunday in Ordinary Time     Matthew 5: 38-48   

Pope Francis about Revenge, Enemies and Justice 19.02.17

Dear Brothers and Sisters, Good morning!

In this Sunday’s Gospel (Mt 5:38-48) — one of the passages that best illustrates Christian “revolution” — Jesus shows us the way of true justice through the law of love which is greater than the law of retaliation, “an eye for an eye and a tooth for a tooth”. This ancient law imposed the infliction on wrongdoers of a punishment equivalent to the damage they caused: death for those who killed, amputation for those who injured, and so on. Jesus does not ask his disciples to abide evil, but asks them to react; however, not with another evil action, but with good. This is the only way to break the chain of evil: one evil leads to another which leads to another evil.... This chain of evil is broken and things truly begin to change. Evil is, in fact, a “void”, a void of good. It is not possible to fill a void, except with “fullness”, that is, good. Revenge never leads to conflict resolution. “You did this to me, I will do it back to you”: this never resolves conflict, nor is it even Christian.

According to Jesus, the rejection of violence can also involve the sacrifice of a legitimate right. He gives a few examples of this: turn the other cheek, give up your coat or money, accept other sacrifices (v. 39-42). But such sacrifice does not mean that the demands of justice should be ignored or contradicted. No, on the contrary, Christian love, which manifests itself in a special way in mercy, is an achievement superior to justice. What Jesus wants to teach us is the clear distinction that we must make between justice and revenge. Distinguishing between justice and revenge. Revenge is never just. We are permitted to ask for justice. It is our duty to exercise justice. We are, however, not permitted to avenge ourselves or, in any way foment revenge, as it is an expression of hatred and violence.

Jesus does not wish to propose a new system of civil law, but rather the commandment to love thy neighbour, which also includes loving enemies: “Love your enemies and pray for those who persecute you”. (v. 44) And this is not easy. These words should not be seen as an approval of evil carried out by an enemy, but as an invitation to a loftier perspective, a magnanimous perspective, similar to that of the Heavenly Father, who, Jesus says, “makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust”. (v. 45). An enemy, in fact, is also a human being, created as such in God’s image, despite the fact that in the present, that image may be tarnished by shameful behaviour.

When we speak of “enemies”, we should not think about people who are different or far removed from us; let us also talk about ourselves, as we may come into conflict with our neighbour, at times with our relatives. How many hostilities exist within families — how many! Let us think about this. Enemies are also those who speak ill of us, who defame us and do us harm. It is not easy to digest this. We are called to respond to each of them with good, which also has strategies inspired by love.

May the Virgin Mary help us follow Jesus on this demanding path, which truly exalts human dignity and lets us live as children of our Father who art in Heaven. May she help us exercise patience, dialogue, forgiveness, and to be artisans of communion, artisans of fraternity in our daily life, and above all in our families.


Pope Francis 19.06.18 Holy Mass Santa Marta Matthew 5: 43-48


The mystery of Christian life is loving our enemies and praying for our persecutorsForgiveness, prayer, and love for those who seek to destroy us is the path Jesus has laid out for us. The challenge of Christian life is asking the Lord for the grace to bless our enemies and to love them..

To pray for those who want to destroy me, my enemies, so that God may bless them: This is truly difficult to understand. We can recall events of the last century, like the poor Russian Christians who, simply for being Christians, were sent to Siberia to die of cold. And they should pray for the executing government that sent them there? How can that be? Yet many did so: they prayed. We think of Auschwitz and other concentration camps. Should they pray for the dictator who sought a ‘pure race’ and killed without scruple, even to pray that God should bless him? And yet many did so.”

Jesus’ “difficult logic” is contained in his prayer for those who put him to death on the Cross. Jesus asks God to forgive them.

There is an infinite distance between us – we who frequently refuse to forgive even small things – and what the Lord asks of us, which he has exemplified for us: To forgive those who seek to destroy us. It is often very difficult within families, for example, when spouses need to forgive one another after an argument, or when one needs to forgive their mother-in-law. It’s not easy… Rather, [we are invited] to forgive those who are killing us, who want us out of the way… Not only forgive, but even pray that God may watch over them! Even more, to love them. Only Jesus’ word can explain this.

 It is a grace “to understand this Christian mystery and be perfect like the Father, who gives good things to the good and the bad. It would do us well, today, to think of our enemy – I think all of us have one – someone who has hurt us or wants to hurt us. The Mafia’s prayer is: ‘You’ll pay me back.’ The Christian prayer is: ‘Lord, give them your blessing, and teach me to love them.’ Let us think of one enemy, and pray for them. May the Lord to give us the grace to love them.


Pope Francis   23.02.20  Holy Mass, Bari    7th Sunday in Ordinary Time Year A  Leviticus 19: 1-2, 17-18,  1 Corinthians 3: 16-23,    Matthew 5: 38-48

Pope Francis talks about Love your Enemies 23.02.20

Jesus quotes the ancient law: “An eye for an eye and a tooth for a tooth” (Mt 5:38; Ex 21:24). We know what that law meant: when someone takes something from you, you are to take the same thing from him. This law of retaliation was actually a sign of progress, since it prevented excessive retaliation. If someone harms you, then you can repay him or her in the same degree; you cannot do something worse. Ending the matter there, in a fair exchange, was a step forward.


But Jesus goes far beyond this: “But I say to you, do not resist one who is evil” (Mt 5:39). But how, Lord? If someone thinks badly of me, if someone hurts me, why can I not repay him with the same currency? “No”, says Jesus. Nonviolence. No act of violence.

We might think that Jesus’ teaching is a part of a plan; in the end, the wicked will desist. But that is not why Jesus asks us to love even those who do us harm. What, then, is the reason? It is that the Father, our Father, continues to love everyone, even when his love is not reciprocated. The Father “makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (v. 45). In today’s first reading, he tells us: “You shall be holy; for I, the Lord your God, am holy” (Lev 19:2). In other words: “Live like me, seek the things that I seek”. And that is precisely what Jesus did. He did not point a finger at those who wrongfully condemned him and put him to a cruel death, but opened his arms to them on the cross. And he forgave those who drove the nails into his wrists (cf. Lk 23:33-34).

If we want to be disciples of Christ, if we want to call ourselves Christians, this is the only way; there is no other. Having been loved by God, we are called to love in return; having been forgiven, we are called to forgive; having been touched by love, we are called to love without waiting for others to love first; having been saved graciously, we are called to seek no benefit from the good we do. You may well say: “But Jesus goes too far! He even says: “Love your enemies and pray for those who they persecute you” (Mt 5:44). Surely he speaks like this to gain people’s attention, but he cannot really mean it”. But he really does. Here Jesus is not speaking in paradoxes or using nice turns of phrase. He is direct and clear. He quotes the ancient law and solemnly tells us: “But I say to you: love your enemies”. His words are deliberate and precise.

Love your enemies and pray for those who persecute you. This is the Christian innovation. It is the Christian difference. Pray and love: this is what we must do; and not only with regard to those who love us, not only with regard to our friends or our own people. The love of Jesus knows no boundaries or barriers. The Lord demands of us the courage to have a love that does not count the cost. Because the measure of Jesus is love without measure. How many times have we neglected that demand, behaving like everyone else! Yet his commandment of love is not simply a challenge; it is the very heart of the Gospel. Where the command of universal love is concerned, let us not accept excuses or preach prudent caution. The Lord was not cautious; he did not yield to compromises. He asks of us the extremism of charity. This is the only legitimate kind of Christian extremism: the extremism of love.

Love your enemies. We do well today, at Mass and afterwards, to repeat these words to ourselves and apply them to those who treat us badly, who annoy us, whom we find hard to accept, who trouble our serenity. Love your enemies. We also do well to ask ourselves: “What am I really concerned about in this life? About my enemies, or about those who dislike me? Or about loving?” Do not worry about the malice of others. about those who think ill of you. Instead, begin to disarm your heart out of love for Jesus. For those who love God have no enemies in their hearts.

The worship of God is contrary to the culture of hatred. And the culture of hatred is fought by combatting the cult of complaint. How many times do we complain about the things that we lack, about the things that go wrong! Jesus knows about all the things that don’t work. He knows that there is always going to be someone who dislikes us. Or someone who makes our life miserable. All he asks us to do is pray and love. This is the revolution of Jesus, the greatest revolution in history: from hating our enemy to loving our enemy; from the cult of complaint to the culture of gift. If we belong to Jesus, this is the road we are called to take! There is no other.

True enough, you can object: “I understand the grandeur of the ideal, but that is not how life really is! If I love and forgive, I will not survive in this world, where the logic of power prevails and people seem to be concerned only with themselves”. So is Jesus’ logic, his way of seeing things, the logic of losers? In the eyes of the world, it is, but in the eyes of God it is the logic of winners. As Saint Paul told us in the second reading: “Let no one deceive himself... For the wisdom of this world is folly with God” (1 Cor 3:18-19). God sees what we cannot see. He knows how to win. He knows that evil can only be conquered by goodness. That is how he saved us: not by the sword, but by the cross. To love and forgive is to live as a conqueror. We will lose if we defend the faith by force.

The Lord would repeat to us the words he addressed to Peter in Gethsemane: “Put your sword into its sheath” (Jn 18:11). In the Gethsemanes of today, in our indifferent and unjust world that seems to testify to the agony of hope, a Christian cannot be like those disciples who first took up the sword and later fled. No, the solution is not to draw our sword against others, or to flee from the times in which we live. The solution is the way of Jesus: active love, humble love, love “to the end” (Jn 13:1).

Dear brothers and sisters, today Jesus, with his limitless love, raises the bar of our humanity. In the end, we can ask ourselves: “Will we be able to make it?” If the goal were impossible, the Lord would not have asked us to strive for it. By our own effort, it is difficult to achieve; it is a grace and it needs to be implored. Ask God for the strength to love. Say to him: “Lord, help me to love, teach me to forgive. I cannot do it alone, I need you”. But we also have to ask for the grace to be able to see others not as hindrances and complications, but as brothers and sisters to be loved. How often we pray for help and favours for ourselves, yet how seldom do we pray to learn how to love! We need to pray more frequently for the grace to live the essence of the Gospel, to be truly Christian. For “in the evening of life, we will be judged on love” (Saint John of the Cross, Sayings of Light and Love, 57).

Today let us choose love, whatever the cost, even if it means going against the tide. Let us not yield to the thinking of this world, or content ourselves with half measures. Let us accept the challenge of Jesus, the challenge of charity. Then we will be true Christians and our world will be more human.


  

 Chapter 6

1-6, 16-18


Pope Francis  19.06.13  Holy Mass  Santa Marta       Mathew 6: 1-6,16-18 ,        2 Cor 9: 6-11

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

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

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

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

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




Pope Francis Ash Wednesday 05.03.14

“Rend your hearts and not your garments” (Joel 2:13).

With these penetrating words of the Prophet Joel, the liturgy today introduces us into Lent, pointing to conversion of heart as the chief characteristic of this season of grace. The prophetic appeal challenges all of us without exception, and it reminds us that conversion is not to be reduced to outward forms or to vague intentions, but engages and transforms one’s entire existence beginning from the centre of the person, from the conscience. We are invited to embark upon a journey on which, by defying routine, we strive to open our eyes and ears, but especially to open our hearts, in order to go beyond our own “backyard”.

Opening oneself to God and to the brethren. We know that this increasingly artificial world would have us live in a culture of “doing”, of the “useful”, where we exclude God from our horizon without realizing it. But we also exclude the horizon itself! Lent beacons us to “rouse ourselves”, to remind ourselves that we are creatures, simply put, that we are not God. In the little daily scene, as I look at some of the power struggles to occupy spaces, I think: these people are playing God the Creator. They still have not realized that they are not God.

And we also risk closing ourselves off to others and forgetting them. But only when the difficulties and suffering of others confront and question us may we begin our journey of conversion towards Easter. It is an itinerary which involves the Cross and self-denial. Today’s Gospel indicates the elements of this spiritual journey: prayer, fasting and almsgiving (cf. Mt 6:1-6; 16-18). All three exclude the need for appearances: what counts is not appearances; the value of life does not depend on the approval of others or on success, but on what we have inside us.

The first element is prayer. Prayer is the strength of the Christian and of every person who believes. In the weakness and frailty of our lives, we can turn to God with the confidence of children and enter into communion with him. In the face of so many wounds that hurt us and could harden our hearts, we are called to dive into the sea of prayer, which is the sea of God’s boundless love, to taste his tenderness. Lent is a time of prayer, of more intense prayer, more prolonged, more assiduous, more able to take on the needs of the brethren; intercessory prayer, to intercede before God for the many situations of poverty and suffering.

The second key element of the Lenten journey is fasting. We must be careful not to practice a formal fast, or one which in truth “satisfies” us because it makes us feel good about ourselves. Fasting makes sense if it questions our security, and if it also leads to some benefit for others, if it helps us to cultivate the style of the Good Samaritan, who bends down to his brother in need and takes care of him. Fasting involves choosing a sober lifestyle; a way of life that does not waste, a way of life that does not “throw away”. Fasting helps us to attune our hearts to the essential and to sharing. It is a sign of awareness and responsibility in the face of injustice, abuse, especially to the poor and the little ones, and it is a sign of the trust we place in God and in his providence.

The third element is almsgiving: it points to giving freely, for in almsgiving one gives something to someone from whom one does not expect to receive anything in return. Gratuitousness should be one of the characteristics of the Christian, who aware of having received everything from God gratuitously, that is, without any merit of his own, learns to give to others freely. Today gratuitousness is often not part of daily life where everything is bought and sold. Everything is calculated and measured. Almsgiving helps us to experience giving freely, which leads to freedom from the obsession of possessing, from the fear of losing what we have, from the sadness of one who does not wish to share his wealth with others.

With its invitations to conversion, Lent comes providentially to awaken us, to rouse us from torpor, from the risk of moving forward by inertia. The exhortation which the Lord addresses to us through the prophet Joel is strong and clear: “Return to me with all your heart” (Jl 2:12). Why must we return to God? Because something is not right in us, not right in society, in the Church and we need to change, to give it a new direction. And this is called needing to convert! Once again Lent comes to make its prophetic appeal, to remind us that it is possible to create something new within ourselves and around us, simply because God is faithful, always faithful, for he cannot deny himself, he continues to be rich in goodness and mercy, and he is always ready to forgive and start afresh. With this filial confidence, let us set out on the journey!




Pope Francis    10.02.16   Holy Mass, Ash Wednesday  Vatican Basilica        2 Corinthians 5: 20 - 6: 2,  Matthew 6: 1-6, 16-18

Pope Francis 10.02.16 Ash Wednesday


The Word of God, at the start of the Lenten journey, addresses two invitations to the Church and to each of us.

The first is that of St Paul: “be reconciled to God” (2 Cor 5:20). It is not simply good fatherly advice, neither is it just a suggestion; it is a bona fide supplication on Christ’s behalf: “We beseech you on behalf of Christ,
 be reconciled to God” (ibid.). Why does he make such a solemn and earnest appeal? Because Christ knows how fragile and sinful we are, he knows the weakness of our heart. He immediately sees it wounded by the evil we have committed. He knows how much we need forgiveness, he knows that it is important for us to feel loved in order to do good. We cannot do it alone: this is why the Apostle does not tell us to do something but to allow ourselves to be reconciled with God, to let him forgive us, with trust, because “God is greater than our hearts” (1 Jn 3:20). He conquers sin and lifts us out of misery, if we let him. It is up to us to acknowledge that we need mercy. This is the first step on the Christian path; it entails entering through the open door which is Christ, where he, the Saviour, awaits us and offers us a new and joyful life.

There may be a few obstacles, which close the door of the heart. There is the temptation to lock the doors, or to live with our sin, minimizing it, always justifying it, thinking we are no worse than others; this, however, is how the locks of the soul are closed and we remain shut inside, prisoners of evil. Another obstacle is the shame of opening the secret door of the heart. Shame, in reality, is a good symptom, because it shows that we want to break away from evil; however, it must never be transformed into apprehension or fear. There is a third pitfall, that of distancing ourselves from the door: it happens when we hide in our misery, when we ruminate constantly, connecting it to negative things, until sinking into the darkest repositories of the soul. Then we even become kindred with the sorrow that we do not want, we become discouraged and we are weaker in the face of temptations. This happens because we bide alone with ourselves, closing ourselves off and avoiding the light; while the Lord’s grace alone frees us. Therefore let us be reconciled, let us listen to Jesus who says to those who are weary and oppressed: “Come to me” (Mt 11:28). Not to dwell within themselves, but to go to him! Comfort and peace are there.

At this celebration the Missionaries of Mercy are present, to receive the mandate to be signs and instruments of God’s forgiveness. Dear brothers, may you help to open the doors of hearts, to overcome shame, not to avoid the light. May your hands bless and lift up brothers and sisters with paternity; through you may the gaze and the hands of God rest on his children and heal them of their wounds!

There is a second invitation of God, who says, through the prophet Joel: “return to me with all your heart” (2:12). If we need to return it is because we have distanced ourselves. It is the mystery of sin: we have distanced ourselves from God, from others, from ourselves. It is not difficult to realize this: we all see how we struggle to truly trust in God, to entrust ourselves to him as Father, without fear; as it is challenging to love others, rather than thinking badly of them; how it costs us to do our true good, while we are attracted and seduced by so many material realities, which disappear and in the end leave us impoverished. Alongside this history of sin, Jesus inaugurated a history of salvation. The Gospel which opens Lent calls us to be protagonists, embracing three remedies, three medicines which heal us from sin (cf. Mt 6:1-6, 16-18).

In the first place is 
prayer, an expression of openness and trust in the Lord: it is the personal encounter with him, which shortens the distances created by sin. Praying means saying: “I am not self-sufficient, I need You, You are my life and my salvation”. In the second place is charity, in order to overcome our lack of involvement with regard to others. True love, in fact, is not an outward act, it is not giving something in a paternalistic way in order to assuage the conscience, but to accept those who are in need of our time, our friendship, our help. It means living to serve, overcoming the temptation to satisfy ourselves. In the third place is fasting, penance, in order to free ourselves from dependencies regarding what is passing, and to train ourselves to be more sensitive and merciful. It is an invitation to simplicity and to sharing: to take something from our table and from our assets in order to once again find the true benefit of freedom.

“Return to me” — says the Lord — “return with all your heart”: not only with a few outward deeds, but from the depths of our selves. Indeed, Jesus calls us to live prayer, charity and penance with consistency and authenticity, overcoming hypocrisy. May Lent be a beneficial time to “prune” falseness, worldliness, indifference: so as not to think that everything is fine if I am fine; so as to understand that what counts is not approval, the search for success or consensus, but the cleansing of the heart and of life; so as to find again our Christian identity
, namely, the love that serves, not the selfishness that serves us. Let us embark on the journey together, as Church, by receiving Ashes — we too will become ashes — and keeping our gaze fixed on the Crucifix. He, loving us, invites us to be reconciled with God and to return to him, in order to find ourselves again.


Pope Francis  06.03.19  Ash Wednesday  Basilica of Santa Sabina          Joel 2: 12-18,    Matthew 6: 1-6, 16-18 - Ash Wednesday

Pope Francis 06.03.19 Ash Wednesday



“Blow the trumpet […] sanctify a fast” (Joel 2:15), says the prophet in the first reading. Lent opens with a piercing sound, that of a trumpet that does not please the ears, but instead proclaims a fast. It is a loud sound that seeks to slow down our life, which is so fast-paced, yet often directionless. It is a summons to stop – a “halt!” –, to focus on what is essential, to fast from the unnecessary things that distract us. It is a wake-up call for the soul.

This wake-up call is accompanied by the message that the Lord proclaims through the lips of the prophet, a short and heartfelt message: “Return to me” (v 12). To return. If we have to return, it means that we have wandered off. Lent is the time to rediscover the direction of life. Because in life’s journey, as in every journey, what really matters is not to lose sight of the goal. If what interests us as we travel, however, is looking at the scenery or stopping to eat, we will not get far. We should ask ourselves: On the journey of life, do I seek the way forward? Or am I satisfied with living in the moment and thinking only of feeling good, solving some problems and having fun? What is the path? Is it the search for health, which many today say comes first but which eventually passes? Could it be possessions and wellbeing? But we are not in the world for this. Return to me, says the Lord. To me. The Lord is the goal of our journey in this world. The direction must lead to him.

Today we have been offered a sign that will help us find our direction: the head marked by ash. It is a sign that causes us to consider what occupies our mind. Our thoughts often focus on transient things, which come and go. The small mark of ash, which we will receive, is a subtle yet real reminder that of the many things occupying our thoughts, that we chase after and worry about every day, nothing will remain. No matter how hard we work, we will take no wealth with us from this life. Earthly realities fade away like dust in the wind. Possessions are temporary, power passes, success wanes. The culture of appearance prevalent today, which persuades us to live for passing things, is a great deception. It is like a blaze: once ended, only ash remains. Lent is the time to free ourselves from the illusion of chasing after dust. Lent is for rediscovering that we are created for the inextinguishable flame, not for ashes that immediately disappear; for God, not for the world; for the eternity of heaven, not for earthly deceit; for the freedom of the children of God, not for slavery to things. We should ask ourselves today: Where do I stand? Do I live for fire or for ash?

On this Lenten journey, back to what is essential, the Gospel proposes three steps which the Lord invites us to undertake without hypocrisy and pretence: 
almsgivingprayerfasting. What are they for? Almsgiving, prayer and fasting bring us back to the three realities that do not fade away. Prayer reunites us to God; charity, to our neighbour; fasting, to ourselves. God, my neighbour, my life: these are the realities that do not fade away and in which we must invest. Lent, therefore, invites us to focus, first of all on the Almighty, in prayer, which frees us from that horizontal and mundane life where we find time for self but forget God. It then invites us to focus on others, with the charity that frees us from the vanity of acquiring and of thinking that things are only good if they are good for me. Finally, Lent invites us to look inside our heart, with fasting, which frees us from attachment to things and from the worldliness that numbs the heart. Prayer, charity, fasting: three investments for a treasure that endures.

Jesus said: “Where your treasure is, there will your heart be also” (Mt 6:21). Our heart always points in some direction: it is like a compass seeking its bearings. We can also compare it to a magnet: it needs to attach itself to something. But if it only attaches itself to 
earthly things, sooner or later it becomes a slave to them: things to be used become things we serve. Outward appearance, money, a career or hobby: if we live for them, they will become idols that enslave us, sirens that charm us and then cast us adrift. Whereas if our heart is attached to what does not pass away, we rediscover ourselves and are set free. Lent is the time of grace that liberates the heart from vanity. It is a time of healing from addictions that seduce us. It is a time to fix our gaze on what abides.

Where can we fix our gaze, then, throughout this Lenten journey? It is simple: upon the Crucified one. Jesus on the cross is life’s compass, which directs us to heaven. The poverty of the wood, the silence of the Lord, his loving self-emptying show us the necessity of a simpler life, free from anxiety about things. From the cross, Jesus teaches us the great courage involved in renunciation. We will never move forward if we are heavily weighed down. We need to free ourselves from the clutches of 
consumerism and the snares of selfishness, from always wanting more, from never being satisfied, and from a heart closed to the needs of the poor. Jesus on the wood of the cross burns with love, and calls us to a life that is passionate for him, which is not lost amid the ashes of the world; to a life that burns with charity and is not extinguished in mediocrity. Is it difficult to live as he asks? Yes, it is difficult, but it leads us to our goal. Lent shows us this. It begins with the ashes, but eventually leads us to the fire of Easter night; to the discovery that, in the tomb, the body of Jesus does not turn to ashes, but rises gloriously. This is true also for us, who are dust. If we, with our weaknesses, return to the Lord, if we take the path of love, then we will embrace the life that never ends. And surely we will be full of joy.




Pope Francis talks about dust 26.02.20

We begin the Lenten Season by receiving ashes: “You are dust, and to dust you shall return (cf. Gen 3:19). The dust sprinkled on our heads brings us back to earth; it reminds us that we are dust and to dust we shall return. We are weak, frail and mortal. Centuries and millennia pass and we come and go; before the immensity of galaxies and space, we are nothing. We are dust in the universe. Yet we are dust loved by God. It pleased the Lord to gather that dust in his hands and to breathe into it the breath of life (cf. Gen 2:7). We are thus a dust that is precious, destined for eternal life. We are the dust of the earth, upon which God has poured out his heaven, the dust that contains his dreams. We are God’s hope, his treasure and his glory.

Ashes are thus a reminder of the direction of our existence: a passage from dust to life. We are dust, earth, clay, but if we allow ourselves to be shaped by the hands of God, we become something wondrous. More often than not, though, especially at times of difficulty and loneliness, we only see our dust! But the Lord encourages us: in his eyes, our littleness is of infinite value. So let us take heart: we were born to be loved; we were born to be children of God.

Dear brothers and sisters, may we keep this in mind as we begin this Lenten season. For Lent is not a time for useless sermons, but for recognizing that our lowly ashes are loved by God. It is a time of grace, a time for letting God gaze upon us with love and in this way change our lives. We were put in this world to go from ashes to life. So let us not turn our hopes and God’s dream for us into powder and ashes. Let us not grow resigned. You may ask: “How can I trust? The world is falling to pieces, fear is growing, there is so much malice all around us, society is becoming less and less Christian…” Don’t you believe that God can transform our dust into glory?

The ashes we receive on our foreheads should affect the thoughts passing through our minds. They remind us that, as God’s children, we cannot spend our lives chasing after dust. From there a question can pass into our hearts: “What am I living for?” If it is for the fleeting realities of this world, I am going back to ashes and dust, rejecting what God has done in my life. If I live only to earn money, to have a good time, to gain a bit of prestige or a promotion in my work, I am living for dust. If I am unhappy with life because I think I do not get enough respect or receive what I think is my due, then I am simply staring at dust.

That is not why we have been put in this world. We are worth so much more. We live for so much more, for we are meant to make God’s dream a reality and to love. Ashes are sprinkled on our heads so that the fire of love can be kindled in our hearts. We are citizens of heaven, and our love for God and neighbour is our passport to heaven. Our earthly possessions will prove useless, dust that scatters, but the love we share – in our families, at work, in the Church and in the world – will save us, for it will endure forever.

The ashes we receive remind us of a second and opposite passage: from life to dust. All around us, we see the dust of death. Lives reduced to ashes. Rubble, destruction, war. The lives of unwelcomed innocents, the lives of the excluded poor, the lives of the abandoned elderly. We continue to destroy ourselves, to return to ashes and dust. And how much dust there is in our relationships! Look at our homes and families: our quarrels, our inability to resolve conflicts, our unwillingness to apologize, to forgive, to start over, while at the same time insisting on our own freedom and our rights! All this dust that besmirches our love and mars our life. Even in the Church, the house of God, we have let so much dust collect, the dust of worldliness.

Let us look inside, into our hearts: how many times do we extinguish the fire of God with the ashes of hypocrisy! Hypocrisy is the filth that Jesus tells us in today’s Gospel that we have to remove. Indeed, the Lord tells us not only to carry out works of charity, to pray and to fast, but also to do these without pretence, duplicity and hypocrisy (cf. Mt 6:2.5.16). Yet how often do we do things only to be recognized, to look good, to satisfy our ego! How often do we profess to be Christians, yet in our hearts readily yield to passions that enslave us! How often do we preach one thing and practice another! How many times do we make ourselves look good on the outside while nursing grudges within! How much duplicity do we have in our hearts... All this is dust that besmirches, ashes that extinguish the fire of love.

We need to be cleansed of all the dust that has sullied our hearts. How? The urgent summons of Saint Paul in today’s second reading can help us. Paul says: “Be reconciled to God!” He does not simply ask; he begs: “We beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). We would have said: “Reconcile yourselves with God!” But no, Paul uses passive form: Be reconciled! Holiness is not achieved by our efforts, for it is grace! By ourselves, we cannot remove the dust that sullies our hearts. Only Jesus, who knows and loves our heart, can heal it. Lent is a time of healing.

What, then, are we to do? In journeying towards Easter, we can make two passages: first, from dust to life, from our fragile humanity to the humanity of Jesus, who heals us. We can halt in contemplation before the crucified Lord and repeat: “Jesus, you love me, transform me... Jesus, you love me, transform me...” And once we have received his love, once we have wept at the thought of that love, we can make the second passage, by determining never to fall again from life into dust. We can receive God’s forgiveness in the sacrament of Penance, because there the fire of God’s love consumes the ashes of our sin. The embrace of the Father in confession renews us from inside and purifies our heart. May we allow ourselves to be reconciled, in order to live as beloved children, as forgiven and healed sinners, as wayfarers with him at our side.

Let us allow ourselves to be loved, so that we can give love in return. Let us allow ourselves to stand up and walk towards Easter. Then we will experience the joy of discovering how God raises us up from our ashes.


  

 Chapter 6

7-15 


Pope Francis   
20.06.13 Holy Mass Santa Marta       Matthew 6: 7-15

In order to
 pray, there is no need to make noise or believe that that it is better to use more words. There is no need to trust in noise, the noise of worldliness which Jesus pointed out, “to sound the trumpet” or “making oneself seen while fasting”. To pray there is no need to heap up empty phrases: Jesus called this a characteristic of pagans.

Praying is not something magic; one doesn't practice magic with prayer. I never turned to sorcerers who promise magic; in meetings of this sort: many words are used to obtain 'healing one time and at another time something else' with the help of magic. However, this is pagan.

So how should we pray? Jesus has taught us: he says that the Father who is in heaven 'knows what you need before you ask him. Therefore, let our first word be 'Father’. This is the key to prayer. Without speaking, without feeling this word, praying is not possible. To whom do I pray? The almighty God? He is too far away. I don't feel him; neither did Jesus feel him. To whom do I pray? The God of the cosmos? This is quite frequent nowadays, isn’t it? Praying to the cosmic God. This polytheistic model comes with a superficial culture.

Rather, we must pray to the Father, who begot us. But this is not all: we must pray “our” Father, that is, not the Father of a generic and too anonymous “all”, but the One “who begot you, who gave you life, who gave life to you and me”.
 
  
 
Chapter 6

19-23 

 
Pope Francis  21.06.13  Holy Mass  Santa Marta     Mathew 6: 19-23
The most important thing to do, is to ask yourself: “What is my treasure?”. It certainly cannot be riches, as the Lord has said: "Do not store up for yourselves treasures on earth, because in the end you will lose them”. What is the treasure that we can take with us to the end of life? You can take that which you have given, and only that.

“Where your treasure is, there will 
your heart be also”. The Lord has made us look for it, to find it, and to grow. But if our treasure is not close to the Lord, if it is not of the Lord, then our heart is restless. We think: what am I? A weary heart that wants to settle with only three or four things, with a nice bank account? Or do I have a restless heart, which increasingly seeks the things of the Lord?.

“The eye is the lamp of the body”. The eye holds the intention of the heart, if your gaze is simple, if it comes from a loving heart, a heart that seeks the Lord, a humble heart, then your whole body will be bright. But if your eye is wicked, your whole body will be shadowlike.

Pray that the Lord change our hearts, that the Lord make human those pieces of heart that are stone, and instill in them a healthy restlessness to move ahead, searching for him and letting him search for us. Because, only the Lord can save us “from the treasures that hinder our encounter with him in the service of others”
  
 
 Chapter 6

24-34

 

Pope Francis     22.06.13 Holy Mass Santa Marta     Matthew 6:24-34,    Matthew 13: 22

No one can serve two masters.... You cannot serve God and mammon (Mt 6:24-34) 

The parable of the sower (Mt 13) helps us to understand this. The seed that fell upon thorny ground was choked. But who choked it? Jesus says ‘
riches and worldly concerns’. We see that Jesus had clear ideas on this. Riches and worldly concerns therefore choke the word of God, they prevent it from growing and the word dies choked because it is not tended.

What do these riches and concerns do to us? They merely cut us out of 
time. Our whole life rests on three pillars: one in the past, one in the present and another in the future. This is clear in the Bible; the pillar of the past is the choice.... The Lord chose us. Each one of us can say: ‘the Lord chose me, he loved me, he said come, and in Baptism he chose me to follow a path, the Christian path’. The future is the promise Jesus made to humankind. He chose me to walk towards a promise, he made a promise to us. Lastly, the present is our response to this God who is so good, who chose me, who makes me a promise and suggests a covenant to me; and I make a covenant with him.

Choice, promise. covenant; these are therefore the three pillars of the entire history of salvation. However it can sometimes happen that when our heart enters this, which Jesus explains to us, it cuts out time. It cuts out the past, it cuts out the future and is confused in the present.

This happens because those who cling to riches are not concerned with either the past or the future. they have everything. Wealth is an
 idol. It has no need of a past, a promise, an election or a future, it needs nothing. What we worry about is what can happen.

Those attached to wealth therefore cut off their relationship with the future..... However this does not lead them to a promise so they remain confused and lonely. Let us not cut out the past. We have a Father who has set us on our way. And the future is joyful too, for we are journeying toward a promise and no concerns surface. The Lord is faithful, he does not disappoint. And so, let us go onwards. Let us remember well: the seed that falls among thorns is choked... by riches and worldly concerns: two elements that make us forget the past and the future; so we have a Father but we live as though we did not have one and our future is uncertain.

Ask the Lord for the grace not to err by giving importance to the concerns and idolatry of riches, but always to remember that we have a Father who chose us and promised us something good; we must therefore walk toward that promise, taking the present as it comes.


Pope Francis   25.11.19  Holy Mass, Tokyo Dome             Genesis 1: 1, 26-31b        Matthew 6: 24-34

Pope Francis Tokyo Dome 25.11.19

The Gospel we have heard is part of Jesus’ first great sermon. We know it as the Sermon on the Mount, and it describes for us the beauty of the path we are called to take. In the Bible, the mountain is the place where God reveals himself and makes himself known. “Come up to me”, God says to Moses (cf. Ex 24:1). A mountain whose summit is not reached by willpower or social climbing, but only by attentive, patient and sensitive listening to the Master at every crossroads of life’s journey. The summit presents us with an ever new perspective on all around us, centred on the compassion of the Father. In Jesus, we encounter the summit of what it means to be human; he shows us the way that leads to a fulfilment exceeding all our hopes and expectations. In him, we encounter a new life, where we come to know the freedom of knowing that we are God’s beloved children.

Yet all of us know that along the way, the freedom of being God’s children can be repressed and weakened if we are enclosed in a vicious circle of anxiety and competition. Or if we focus all our attention and energy on the frenetic pursuit of productivity and consumerism as the sole criterion for measuring and validating our choices, or defining who we are or what we are worth. This way of measuring things slowly makes us grow impervious or insensible to the really important things, making us instead pant after things that are superfluous or ephemeral. How greatly does the eagerness to believe that everything can be produced, acquired or controlled oppress and shackle the soul!

Here in Japan, in a society with a highly developed economy, the young people I met this morning spoke to me about the many people who are socially isolated. They remain on the margins, unable to grasp the meaning of life and their own existence. Increasingly, the home, school and community, which are meant to be places where we support and help one another, are being eroded by excessive competition in the pursuit of profit and efficiency. Many people feel confused and anxious; they are overwhelmed by so many demands and worries that take away their peace and stability.

The Lord’s words act as a refreshing balm, when he tells us not to be troubled but to trust. Three times he insists: “Do not be anxious about your life… about tomorrow” (cf. Mt 6:25.31.34). This is not an encouragement to ignore what happens around us or to be irresponsible about our daily duties and responsibilities. Instead, it is an invitation to set our priorities against a broader horizon of meaning and thus find the freedom to see things his way: “Seek first the kingdom of God and his righteousness, and all these things shall be yours as well” (Mt 6:33).

The Lord is not telling us that basic necessities like food and clothing are unimportant. Rather, he invites us to re-evaluate our daily decisions and not to become trapped or isolated in the pursuit of success at any cost, including the cost of our very lives. Worldly attitudes that look only to one’s own profit or gain in this world, and a selfishness that pursues only individual happiness, in reality leave us profoundly unhappy and enslaved, and hinder the authentic development of a truly harmonious and humane society.

The opposite of an isolated, enclosed and even asphyxiated “I” can only be a “we” that is shared, celebrated and communicated (cf. 
General Audience, 13 February 2019). The Lord’s call reminds us that “we need to acknowledge jubilantly that our life is essentially a gift, and recognize that our freedom is a grace. This is not easy today, in a world that thinks it can keep something for itself, the fruits of its own creativity or freedom” (Gaudete et Exsultate, 55). In today’s first reading, the Bible tells us how our world, teeming with life and beauty, is above all a precious gift of the Creator: “God saw everything that he had made, and indeed, it was very good” (Gen 1:31). God offers us this beauty and goodness so that we can share it and offer it to others, not as masters or owners, but as sharers in God’s same creative dream. “Genuine care for our own lives and our relationships with nature is inseparable from fraternity, justice and faithfulness to others” (Laudato Si’, 70).

Given this reality, we are invited as a Christian community to protect all life and testify with wisdom and courage to a way of living marked by gratitude and compassion, generosity and simple listening. One capable of embracing and accepting life as it is, “with all its fragility, its simplicity, and often enough too, with its conflicts and annoyances” (
Address at the Vigil of World Youth Day, Panama, 26 January 2019). We are called to be a community that can learn and teach the importance of accepting “things that are not perfect, pure or ‘distilled’, yet no less worthy of love. Is a disabled or frail person not worthy of love? Someone who happens to be a foreigner, someone who made a mistake, someone ill or in prison: is that person not worthy of love? We know what Jesus did: he embraced the leper, the blind man, the paralytic, the Pharisee and the sinner. He embraced the thief on the cross and even embraced and forgave those who crucified him” (ibid.).

The proclamation of the Gospel of Life urgently requires that we as a community become a field hospital, ready to heal wounds and to offer always a path of reconciliation and forgiveness. For the Christian, the only possible measure by which we can judge each person and situation is that of the Father’s compassion for all his children.

United to the Lord, in constant cooperation and dialogue with men and women of good will, including those of other religious convictions, we can become the prophetic leaven of a society that increasingly protects and cares for all life.


  

 Chapter 7

21-19 


Pope Francis   
27.06.13   Holy Mass  Santa Marta      Mathew 7: 21-29

The Lord speaks to us of our foundation, the foundation of our Christian life”; and he tells us that this foundation is the rock”. We must therefore “build the house”, namely, our life, on the rock that is Christ. When St Paul speaks of the rock in the desert, he is referring to Christ. He is the only rock “that can give us security”, so that “we are all invited to build our life upon this rock of Christ. Not on any other”.

In the Gospel passage, Jesus also mentions to all who believe they can build their life on words alone: “Not everyone who says “Lord, Lord” will enter the kingdom of heaven. But Jesus straight away suggests building our house upon the rock”. There are two classes of Christians in the history of the Church: the first, of whom to beware, are the “
Christians of words”, that is, those who limit themselves to repeating: 'Lord, Lord, Lord'. The second, the genuine Christians are “Christians of action and of truth”. There is always a temptation to live our Christianity away from the rock that is Christ; the only One who gives us the freedom to say “Father” to God; the only one who supports us in difficult moments”. Jesus himself says so with vivid examples: “the rain fell, and the floods came, and the winds blew”, but where “the rock is, there is safety”. On the contrary, when there are only “words, words fly, they are of no use”. One ends in fact facing the “temptation of these 'Christians of words': a Christianity without Jesus, a Christianity without Christ. And unfortunately “this happened and is still happening in the church today”.

This temptation, present in the Church's history in many different ways, has given life to various categories of “Christians without Christ”. The “light Christian”, who, “instead of loving the rock, loves beautiful words, beautiful words” and turns towards a “god of spray”, a “personal god”, with attitudes of superficiality and flimsiness”. This temptation still exists today: “superficial Christians who indeed believe in God”, but not in Jesus Christ, “the One who gives you a foundation”. Those who give into the temptation of a fluid Christianity are “the modern Gnostics”..

Those who believe that Christian life” must be taken so seriously” that they end by “confusing solidity and firmness with rigidity”. These “
rigid Christians”, “think that to be a Christian it is necessary to wear mourning”, and always “ take everything seriously”, paying attention to formalities, just as the scribes and Pharisees did. These are Christians for whom “everything is serious. They are today's Pelagians who believe in the firmness of faith and are convinced that “salvation is the way I do things”. “I must do them seriously” without any joy. They are very numerous. They are not Christians. They disguise themselves as Christians”.

In short, these two categories of believers – Gnostics and Pelagians – “do not know Jesus, they do not know who the Lord is, they do not know what the rock is, they have none of the freedom of Christians” Consequently, “they have no joy”.... And in addition to having no joy, they “have no freedom” either. “In their life there is no room for the Holy Spirit”.

Build our Christian life on the rock that gives us freedom” and “enables us to continue on Christ's path, following what he proposes”. Thus a grace to ask of the Lord is the ability “to go ahead in life as Christians, standing firm on the rock that is Jesus Christ and with the freedom that the Holy Spirit gives us.” A grace to ask “in a special way of Our Lady. She knows what it means to be founded on the rock.
  
 
 Chapter 7

21, 24-27


Pope Francis   06.12.18   Holy Mass Santa Marta       Isaiah 26: 1-6,     Matthew 7: 21, 24-27
https://sites.google.com/site/francishomilies/christians-of-words/06.12.18.jpg

Speaking and acting; sand and rock; high and low.

Speaking is a way of believing, but very superficial, a halfway journey: I say that I am a Christian but I don’t act like a Christian. To put it simply, it’s a little bit like dressing up as a Christian: only saying the words is a kind of deception, speaking without doing. Jesus’ proposal is concrete, always concrete. When someone drew near and asked for advice, [He always suggested] concrete things. The works of mercy are concrete.

Sand is “not solid,” it is a consequence of speaking” but not acting; of dressing up like a Christian. But it is a life constructed without foundations. The rock, on the other hand, is the Lord. He is the strength. But many times, those who trust in the Lord are not seen, do not have success, they are hidden… but they are steady. He doesn’t place his hope in speaking, in vanity, in pride, in the ephemeral powers of life, [but] in the Lord, the rock. The concreteness of the Christian life makes us go forward and build on the rock that is God, that is Jesus; on the solid ground of the divinity. Not on appearances or vanities, pride, recommendations… No. [On] the truth.

The Lord, “humbles those in high places, and the lofty city he brings down; He tumbles it to the ground, levels it with the dust. It is trampled underfoot by the needy, by the footsteps of the poor. This passage from the Prophet Isaiah has the air of the Magnificat, the song of our Lady: The Lord raises the humble, those who are in the concreteness of every day, and beats down the proud, those who build their lives on vanity, pride… these things do not last.

In this period of Advent, it would be helpful to ask ourselves certain crucial questions: “Am I a 
Christian of words, or of deeds?” “Am I building my life on the rock of God, or on the sand of worldliness, of vanity?” “Am I humble, always trying to go along the lowly path, without pride, so as to serve the Lord?”



Pope Francis      05.12.19  Holy Mass Santa Marta (Domus Sanctae Marthae)  Thursday of the First Week of Advent Year A      Matthew 7: 21, 24-27

Pope Francis - Foundation of Life 05.12.19

In the Gospel, Jesus compares the wise person who built his house on rock with the fool who built his house on sand. Those who listen to the words of the Lord are wise, while those who refuse to do so live like fools and base everything on appearances.

What is the foundation of our hopes, of our security and of our lives. We need God’s grace to discern where the sand is and where the rock is to sink our foundations.

The Rock. That’s what the Lord is. Those who entrust themselves to the Lord will always remain safe, because their foundations are on the rock. That’s what Jesus says in the Gospel. He speaks about a wise man who built his house on rock, that is, on trust in the Lord and on serious things. And this trust is a noble thing, because the foundation of this building of our lives is sure; it is strong.

The wise man built on the rock, while the fool chose the shifting sands and is swept away by winds and rain. Even in our own lives it can happen, when my foundations are not strong. The storm comes – and we all have storms in our lives, all of us, from the Pope to the last, everyone – and we are unable to stand firm. Many say: ‘No, I’ll change my life.’ They think making life changes is like putting on makeup. Changing my life requires changing 
the foundations of my life, that is, finding the rock that is Christ. ‘I would like to renovate this building because it’s extremely ugly, so I would like to make it a little more beautiful and strengthen the foundation.’ But if all I do is put on makeup, then things won’t go far; it will fall. Christian life falls when based on appearances.

Jesus is the only sure foundation, while appearances are of no assistance, and this is also seen in the confessional. Only those who recognize they are sinners, weak, and eager for salvation show that their life is built on rock, as they believe and trust in Jesus as the source of salvation.

We cannot build our lives on passing things, on appearances, on acting like everything is fine. Let us go to the rock, where our salvation is. And there we will all be happy. All.

Let each of us, on this day in Advent, think about what foundation we give to our lives, whether solid rock or sand and ask the Lord for the grace to be able to discern.