Prayer

Prayer - Pope Francis    


Jesus’ wounds are still present on this earth. If we are to recognize them we must come out of ourselves and reach out to our needy brethren, to the sick, the ignorant, the poor and the exploited.

“It means coming out of ourselves”, made possible by
prayer, “to the Father in the name of Jesus”. Instead the prayer that “bores us” is “always within us, like a thought that comes and goes, but true prayer is... an exodus from ourselves towards the Father, made “with the intercession of Jesus”.

But how can we recognize Jesus’ wounds? How can we trust in them if we cannot identify them? “Unless we can come out of ourselves towards those wounds, we shall never learn the freedom that brings us to the other way out of ourselves, through the wounds of Jesus”.

The first is “towards the wounds of Jesus, the other is towards the wounds of our brothers and sisters. And this is the path that Jesus wants us to take in prayer”. “If you ask anything of the Father he will give it to you in my name” (Jn16: 23-28). Jesus is disarmingly clear. In these words there is something new, “in my name”.

What does “in my name” mean? It is a new element which Jesus reveals at the Ascension. Jesus, in rising to the Father, left the door open. Not because “he forgot to close it”, but because “he himself is the door”. It is he, our intercessor; so he says: “in my name”. In our prayers let us ask the Father in Jesus’ name: “Look at your Son and do this for me!



“Why could we not cast it out? This kind of demon, Jesus says, cannot be driven out by anything but prayer”.

The father of the child “said: Lord I believe, help my unbelief”. His was “a strong prayer; and that prayer, humble and strong, moves Jesus to work the miracle. A prayer that calls for an extraordinary action must be a prayer that involves all of us, as though our very life depends on it. In prayer, you have to put yourself to the test”.

“Miracles happen. But they need prayer! A courageous prayer, that struggles for that miracle. Not like those prayers of courtesy: Ah, I will pray for you! Followed by one Our Father, a Hail Mary and then I forget. No! It takes a brave prayer like that of Abraham who was struggling with the Lord to save the city, like that of Moses who prayed, his hands held high when he grew weary...”.

Prayer works miracles, but we must believe it. I think that we can say a beautiful prayer, not a polite prayer, but a prayer from the heart, and tell him today throughout the whole day: Lord, I believe! Help my unbelief.


Pope Francis     05.6.13   Holy Mass Santa Marta      Tobit 3:1-11,16-17,    Mark 12:18-27 

Tobit and Sarah; they do not curse but they complain.
Lamenting to God is not a sin. A priest that I know once said to a woman who complained to God about her misfortunes: ‘Madam, that is a kind of
prayer, go ahead. The Lord feels and hears our lamentations’.
Job and of Jeremiah also lamented by cursing, not the Lord but the situation. Moreover, expressing sorrow “is human”, also because there are many people who are in these situations of existential
suffering. Referring to a photo of a malnourished child on the cover of the Italian daily edition of L’Osservatore Romano. How many are there like this? Are we thinking about Syria, refugees and the others?. Are we thinking about hospitals, those suffering terminal illness?

In Mark’s Gospel (12:18-27). The Sadducees turned to Jesus and presented the woman like in a laboratory, very ascetic, a moral case. Instead when we speak about these people who are in these extreme situations, we must do so with our hearts close to them. We must think about these people, whose suffering is so great, with our heart and with our flesh.

In the Church there are many people in this situation and according to Jesus we must pray for them. These suffering people, must enter my heart, they must be an anxiety for me. My suffering brother, my suffering sister. This is the mystery of the communion of saints. Praying: Lord look at he who cries and suffers. Let us pray, if I may say, with our flesh, not with ideas, pray with your heart.    


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”.





This is a true example of familiarity and respect for God. Abraham was more than 100 years old. He had been conversing with the Lord for a good 25 years and was well acquainted with him and so could ask the Lord “what to do with that sinful city”. Abraham feels “strong enough to speak to the Lord face to face and seeks to defend the city. He is insistent”.

The first thing we notice in the Bible, is the affirmation that “
prayer must be courageous”. When we speak of courage “we always think of apostolic courage” that spurs us “to go and preach the Gospel”. But there is also courage in standing before the Lord... in going bravely to the Lord to ask him things”. Abraham insists and “from 50, he manages to get the price down to 10”, although he knows it is impossible to save sinful cities from punishment.

How often we must have found ourselves praying for someone. But if a person wants the Lord to grant a grace he must go courageously and do what Abraham did with insistence, Jesus himself tells us we must pray like this. Abraham had been with the Lord for 25 years, he had acquired familiarity with him so he dared to embark on this form of prayer. Insistence, courage. It is tiring, true, but this is prayer. This is what receiving a grace from God is.

He does not say ‘poor things, they will be burned.... but ‘forgive them’. Do you want to do this? You who are so good, do you want to do the same to the wicked as to the righteous? Of course not! He takes the arguments of God’s own heart. “Convince the Lord with the virtues of the Lord and this is beautiful”.

The suggestion is to go to the Lord’s heart. Jesus teaches us: the Father knows things. Do not worry, the Father sends rain on the righteous and on sinners, he causes the sun to rise on the righteous and on sinners.

I would like us all to take up the Bible, starting today, and to recite slowly Psalm 103[102]: ‘Bless the Lord, O my soul’.... Pray it all and in this way we will learn what to say to the Lord when we ask for a grace.



Pope Francis     25.09.13   Holy Mass  Santa Marta       Ezra 9: 5-9,    Luke 9: 1-6

First of all Ezra's shame and embarrassment before God which was so acute that he could not raise his eyes to him. Shame and consternation are common to all of us, because of the sins we have committed that have brought us into bondage for serving idols that are not God.

Prayer is the second concept. Following the example of Ezra who falling upon his knees spread out his arms to God, beseeching him for mercy, we must do likewise in reparation for our innumerable sins. It is a prayer, which we should also raise to God for peace in Lebanon, in Syria and throughout the Middle East. Prayer, always and everywhere, is the road we must take in order to face difficult moments as well as the most dramatic trials and the darkness which at times engulf us in unforeseeable situations. To find our way out of all this, it is necessary to pray ceaselessly.

Lastly, boundless
trust in God who never abandons us. We may be certain, that the Lord is with us, and therefore we must be persevering on our journey, thanks to hope which instils fortitude. The pastors' word will become reassuring to the faithful: the Lord will never abandon us.




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The readings this Sunday invite us to reflect on some basic features of the Christian family.

1. First: the family prays.  The Gospel passage speaks about two ways of praying, one is false – that of the Pharisee – and the other is authentic – that of the tax collector.  The Pharisee embodies an attitude which does not express thanksgiving to God for his blessings and his mercy, but rather self-satisfaction.  The Pharisee feels himself justified, he feels his life is in order, he boasts of this, and he judges others from his pedestal.  The tax collector, on the other hand, does not multiply words.  His prayer is humble, sober, pervaded by a consciousness of his own unworthiness, of his own needs.  Here is a man who truly realizes that he needs God’s forgiveness and his mercy.

The prayer of the tax collector is the prayer of the poor man, a prayer pleasing to God.  It is a prayer which, as the first reading says, “will reach to the clouds” (Sir 35:20), unlike the prayer of the Pharisee, which is weighed down by vanity.

In the light of God’s word, I would like to ask you, dear families: Do you pray together from time to time as a family?  Some of you do, I know.  But so many people say to me: But how can we? As the tax collector does, it is clear: humbly, before God.  Each one, with humility, allowing themselves to be gazed upon by the Lord and imploring his goodness, that he may visit us.  But in the family how is this done? After all, prayer seems to be something personal, and besides there is never a good time, a moment of peace…  Yes, all that is true enough, but it is also a matter of humility, of realizing that we need God, like the tax collector!  And all families, we need God: all of us! We need his help, his strength, his blessing, his mercy, his forgiveness.  And we need simplicity to pray as a family: simplicity is necessary! Praying the Our Father together, around the table, is not something extraordinary: it’s easy. And praying the Rosary together, as a family, is very beautiful and a source of great strength!  And also praying for one another! The husband for his wife, the wife for her husband, both together for their children, the children for their grandparents….praying for each other.  This is what it means to pray in the family and it is what makes the family strong: prayer.

2. The second reading suggests another thought: the family keeps the faith.  The Apostle Paul, at the end of his life, makes a final reckoning and says: “I have kept the faith” (2 Tim 4:7).  But how did he keep the faith?  Not in a strong box!  Nor did he hide it underground, like the somewhat lazy servant.  Saint Paul compares his life to a fight and to a race.  He kept the faith because he didn’t just defend it, but proclaimed it, spread it, brought it to distant lands.  He stood up to all those who wanted to preserve, to “embalm” the message of Christ within the limits of Palestine.  That is why he made courageous decisions, he went into hostile territory, he let himself be challenged by distant peoples and different cultures, he spoke frankly and fearlessly.  Saint Paul kept the faith because, in the same way that he received it, he gave it away, he went out to the fringes, and didn’t dig himself into defensive positions.

Here too, we can ask: How do we keep our faith as a family?  Do we keep it for ourselves, in our families, as a personal treasure like a bank account, or are we able to share it by our witness, by our acceptance of others, by our openness?  We all know that families, especially young families, are often “racing” from one place to another, with lots to do.  But did you ever think that this “racing” could also be the race of faith?  Christian families are missionary families. Yesterday in this square we heard the testimonies of missionary families. They are missionary also in everyday life, in their doing everyday things, as they bring to everything the salt and the leaven of faith!  Keeping the faith in families and bringing to everyday things the salt and the leaven of faith.

3. And one more thought we can take from God’s word: the family experiences joy.  In the responsorial psalm we find these words: “let the humble hear and be glad” (33/34:2).  The entire psalm is a hymn to the Lord who is the source of joy and peace.  What is the reason for this gladness?  It  is that the Lord is near, he hears the cry of the lowly and he frees them from evil.  As Saint Paul himself writes: “Rejoice always … The Lord is near” (Phil 4:4-5).  I would like to ask you all a question today. But each of you keep it in your heart and take it home. You can regard it as a kind of “homework”.  Only you must answer.  How are things when it comes to joy at home?  Is there joy in your family?   You can answer this question.

Dear families, you know very well that the true joy which we experience in the family is not superficial; it does not come from material objects, from the fact that everything seems to be going well...  True joy comes from a profound harmony between persons, something which we all feel in our hearts and which makes us experience the beauty of togetherness, of mutual support along life’s journey.  But the basis of this feeling of deep joy is the presence of God, the presence of God in the family and his love, which is welcoming, merciful, and respectful towards all.  And above all, a love which is patient: patience is a virtue of God and he teaches us how to cultivate it in family life, how to be patient, and lovingly so, with each other. To be patient among ourselves. A patient love.  God alone knows how to create harmony from differences.  But if God’s love is lacking, the family loses its harmony, self-centredness prevails and joy fades.  But the family which experiences the joy of faith communicates it naturally.  That family is the salt of the earth and the light of the world, it is the leaven of society as a whole.

Dear families, always live in faith and simplicity, like the Holy Family of Nazareth!  The joy and peace of the Lord be always with you!


Pope Francis  16.11.13  Holy Mass   Santa Marta          Wisdom 18:14-16; 19: 6-9          Luke  18: 1-8

God will secure the rights of His chosen ones who call out to him day and night, as he did when he called Moses and told him, 'I have heard the cries and laments of my people'; for the Lord is listening.
When the Lord takes to the defence of his people … he is a mighty warrior who saves his people. He saves, he renews all things: the whole creation was fashioned anew, according to its own nature as it had been before. The Red Sea became an unhindered way and the raging waves became a grassy plain; those whom thy hand protected passed through as one nation, after gazing on marvellous wonders. For they ranged like horses, and leaped like lambs, praising thee, O Lord, who didst deliver them. He is the Lord. He heard the prayer of his people; He knew in his heart that his people were suffering. For while gentle silence enveloped all things, and night in its swift course was now half gone, thy all-powerful word leaped from heaven, from thy royal throne, into the midst of the land that was doomed, a stern warrior carrying the sharp sword of the authentic command (18:15)
It is a pleasure to hear these readings with the canons of St Peter's present, since your chief work is to knock on the door of God's heart … to pray to the Lord for God's people. And you, who reside in the basilica closest to the Pope, where prayers of petition are gathered  from around the world, you receive these petitions and present them to the Lord with your prayer. You are like the widow. You must pray, ask, knock at the heart of God every day. The widow never tired, she was always courageous.
The Lord listens to the prayers of his people. You are privileged representatives of God's people who exercise the role of praying to the  Lord for the many needs of the Church, of all humanity, of everyone. I thank you for this work. Let us always remember that God has the power to change everything- all creation was fashioned anew - he is able to fashion everything anew. However, he also has a weakness, our prayer, our universal prayer, close to the Pope in St Peter's. Thank you for your service; and continue on for the good of the Church


Pope Francis  11.09.14   Holy Mass  Santa Marta     Luke 6: 27-38
Pope Francis  11.09.14 Holy Mass, Santa Marta - Love your enemies

Jesus gave us the law of love: to love God and to love one another as brothers. And the Lord did not fail to explain it a bit further, with the Beatitudes which nicely summarize the Christian approach.

In the day’s Gospel passage, however, Jesus goes a step further, explaining in greater detail to those who surrounded Him to hear Him. Let us look first of all at the verbs Jesus uses: love; do good; bless; pray; offer; do not refuse; give. With these words, Jesus shows us the path that we must take, a path of generosity. He asks us first and foremost to love. And we ask, “whom must I love?”. He answers us, “your
enemies”. And, with surprise, we ask for confirmation: “our actual enemies?”. “Yes”, the Lord tells us, "actually your enemies!"

But the Lord also asks us to do good. And if we do not ask him, to whom? He tells us straight away, “to those who hate us”. And this time too, we ask the Lord for confirmation: “But must I do good to those who hate me?”. And the Lord’s reply is again, “yes”.

Then he even asks us to
bless those who curse us. And to pray not only for my mama, for my dad, my children, my family, but for those who abuse us. And not to refuse anyone who begs from you. The newness of the Gospel lies in the giving of oneself, giving the heart, to those who actually dislike us, who harm us, to our enemies. The passage from Luke reads: “And as you wish that men would do to you, do so to them. If you love those who love you, what credit is that to you?”. It would merely be an exchange: you love me, I love you. But Jesus reminds us that even sinners — and by sinners he means pagans — love those who love them. This is why, there is no credit.

The passage continues: “And if you
do good to those who do good to you, what credit is that to you? For even sinners do the same”. Again, it is simply an exchange: I do good to you, you do good to me!. And yet the Gospel adds: “And if you lend to those from whom you hope to receive, what credit is that to you?”. No credit, because it’s a bargain. St Luke then indicates, “even sinners lend to sinners, to receive as much again”.

All of Jesus’ reasoning leads to a firm conclusion: “Love your enemies instead. Do good, and lend, expecting nothing in return. Without interest. And your reward will be great”. And thus you will be sons of the Most High.

It is therefore evident that the Gospel is a new message that is difficult to carry forward. In a word, it means “go behind Jesus”. Follow him. Imitate him. Jesus does not answer his Father by saying, “I shall go and say a few words, I shall make a nice speech, I shall point the way and then come back”. No, Jesus’ response to the Father is: “I shall do your will”. And indeed, in the Garden of Olives he says to the Father: “Thy will be done”. And thus he gives his life, not for his friends but for his enemies!

The Christian way is not easy, but this is it. Therefore, to those who say, “I don’t feel like doing this”, the response is “if you don’t feel like it, that’s your problem, but this is the Christian way. This is the path that Jesus teaches us. This is the reason to take the path of Jesus, which is mercy: be merciful as your Father is merciful. Because only with a merciful heart can we do all that the Lord advises us, until the end. And thus it is obvious that the Christian life is not a self-reflexive life but it comes outside of itself to give to others: it is a gift, it is love, and love does not turn back on itself, it is not selfish: it gives itself!

The passage of St Luke concludes with the invitation
not to judge and to be merciful. However, it often seems that we have been appointed judges of others: gossiping, criticizing, we judge everyone. But Jesus tells us: “Judge not and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven”. And so, we say it every day in the Our Father: forgive us as we forgive. In fact if I do not first forgive, how can I ask the Father to forgive me?

There is also another really beautiful image in the Gospel reading: “Give and it will be given to you”. And here “Jesus’ heart can be seen to grow and he makes this promise which is perhaps an image of heaven. The Christian life as Jesus presents it truly seems to be “folly”. St Paul himself speaks of the folly the cross of Christ, which is not part of the wisdom of the world. For this reason to be a Christian is to become a bit foolish, in a certain sense. And to renounce that worldly shrewdness in order to do all that Jesus tells us to do. And, if we make an accounting, if we balance things out, it seems to weigh against us. But the path of Jesus is magnanimity,
generosity, the giving of oneself without measure. He came into the world to save and he gave himself, he forgave, he spoke ill of no one, he did not judge.

Of course, being Christian isn’t easy and we cannot become Christian with our own strength; we need “
the grace of God”. Therefore, there is a prayer which should be said every day: “Lord, grant me the grace to become a good Christian, because I cannot do it alone."

A first reading of Chapter Six of Luke’s Gospel is unnerving. But, if we take the Gospel and we give it a second, a third, a fourth reading, we can then ask the Lord for the grace to understand what it is to be Christian. And also for the
grace that He make Christians of us. Because we cannot do it alone.



Hebrews 12:1-4; the author of the Letter to the Hebrews refers to the memory of the first days after conversion, after the encounter with Jesus, and also refers to the memory of our fathers: “how

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much they suffered when they were on the journey”. The author, looking to these fathers says: we too ‘are surrounded by so great a cloud of witnesses’. Thus, it is the testimony of our ancestors that he recalls. And he also recalls our experience, when we were so happy in the first encounter with Jesus. This is the memory, which we spoke about as a point of reference for Christian life.

But today, the author of the letter speaks about another point of reference, namely,

hope. And he tells us that we must have the courage to go forward: let us persevere in running the race that lies before us. Then he says what is the very core of hope: ‘keeping our eyes fixed on Jesus’”. This is the point: if we don’t keep our eyes fixed on Jesus it is difficult for us to have hope. We can perhaps be optimistic, be positive, but hope?

After all, hope is learned only by looking to Jesus, contemplating Jesus; we learn through
contemplative prayer. I can ask you: how do you pray?. Someone, he said, might respond: “Father, I say the prayers I learned as a child”. Okay, this is good. Someone else might add: “I pray the rosary too, every day!” It’s good to pray the rosary every day. And finally, one might say: “I also talk with the Lord, when I have a problem, or with Our Lady or with the saints...”. And “this is good” too.

Do you pray in contemplation? The question might throw us a curve, and someone might ask: “What is this, Father? What is this prayer? Where can we buy it? How do we do it?”. It can be done only with the Gospel in hand. Basically, you pick up the Gospel, select a passage, read it once, read it twice; imagine, as if you see what is happening, and contemplate Jesus.

Mark 5:21-43 teaches us many beautiful things. How do I contemplate with today’s Gospel? I see that Jesus was in the midst of the crowd, there was a great crowd around Him. The word ‘crowd’ is used five times this passage. But doesn’t Jesus rest? I can imagine: always with the crowd! Most of Jesus’ life is spent on the street, with the crowd. Doesn’t He rest? Yes, once: the Gospel says that He slept on the boat, but the storm came and the disciples woke Him. Jesus was constantly among the people.

For this reason, we look to Jesus this way, I contemplate Jesus this way, I imagine Jesus this way. And I say to Jesus whatever comes to my mind to say to Him.

Then, in the midst of the crowd, there was that sick woman, and Jesus was aware. But how did Jesus, in the middle of so many people, realize that a woman had touched Him? And, indeed, He asked directly: “Who touched me?”. The disciples, in return, pointed out to Jesus: “You see the crowd pressing around you, and yet you say, ‘Who touched me?’”. The question, is that Jesus not only understands the crowd, feels the crowd, but He hears the beating of each one of our hearts, of each one of us: He cares for all and for each one, always!

The same situation happens again when the ruler of the Synagogue approaches Jesus to tell Him about his gravely ill little daughter. And He leaves everything to tend to this one: Jesus in the great and in the small, always! Then, we can go on and see that He arrives at the house, He sees that tumult, those women who were called to mourn over the dead body, wailing, weeping. But Jesus says: “Don’t worry: she’s sleeping!”. And in response to these words, some even begin to scoff at Him. However, He stays quiet and with his patience he manages to bear this situation, to avoid responding to those who mock Him.

The Gospel account culminates with the little girl’s resurrection. And Jesus, rather than saying: ‘Praised be God!’, says to them: ‘Please, give her something to eat’. For Jesus always has the fine details in front of Him.

What I did with this Gospel is contemplative prayer: to pick up the Gospel, read and imagine myself in the scene, to imagine what’s happening and speak with Jesus about what comes from my heart. And with this, we allow hope to grow, because we have our eyes fixed on Jesus. pray in contemplation. And even if we have many commitments, we can always find the time, even 15 minutes at home:
Pick up the Gospel, a short passage, imagine what is happening and talk to Jesus about it. This way your eyes will be fixed on Jesus, and not so much on soap operas, for example: your ears will be fixed on the words of Jesus and not so much on the neighbours’ gossip.

Contemplative prayer helps us to hope and teaches us to live from the substance of the Gospel. And this is why we must always pray: say prayers, pray the rosary, speak with the Lord, but also carry out this contemplative prayer in order to keep our eyes fixed on Jesus. From here comes hope. And also this way, our Christian life moves within that framework, between memory and hope: the memory of the entire past journey, the memory of so many graces received from the Lord; and hope, looking to the Lord, who is the only One who can give me hope. And to look to the Lord, to know the Lord, we pick up the Gospel and we pray in contemplation.

Today for example find 10 minutes, 15 minutes and no more: read the Gospel, imagine and speak with Jesus. And nothing more. And in this way, your knowledge of Jesus will be greater and your hope will grow. Don’t forget, keeping your eyes fixed on Jesus. This is why we call it “contemplative prayer”.



This is what Jesus’ life was like: he went throughout all Galilee, preaching in their synagogues and casting out demons” (Mk 1:39). Jesus who preaches and Jesus who heals. The whole day was like this:
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preaching to the people, teaching the Law, teaching the Gospel. And the people look for Him to listen to Him and also because He heals the sick.

That evening, at sundown, they brought to him all who were sick or possessed with demons.... And he healed many who were sick with various diseases, and cast out many demons” (Mk 1:32, 34).

And we are before Jesus in this celebration: Jesus is the One who presides at this celebration. We are priests in the name of Jesus, but He is the President, He is the true Priest, who offers the sacrifice to the Father. We could ask ourselves whether we let Jesus preach to us. Each one of us: “Do I let Jesus preach to me, or I know know all? Do I listen to Jesus or do I prefer to listen to something else, perhaps people’s gossip, or stories...”. Listening to Jesus.

Listening to Jesus’ preaching. “How can I do this, Father? On which TV channel does Jesus speak?”. He speaks to you in the Gospel! And this is an attitude that we still do not have: to go to seek the word of Jesus in the Gospel. To always carry a Gospel with us, a small one, or to have one at our fingertips. Five minutes, 10 minutes.

When I am travelling or when I have to wait..., I take the Gospel from my pocket, or from my bag and I read something; or at home. And Jesus speaks to me, Jesus preaches to me there. It is the Word of Jesus. And we have to get accustomed to this: to hear the Word of Jesus, to listen to the Word of Jesus in the Gospel. To read a passage, think a bit about what it says, what it is saying to me. If I don’t feel it is speaking to me, I move to another.

But to have this daily contact with the Gospel, to pray with the Gospel; because this way Jesus preaches to me, He says with the Gospel what He wants to tell me. I know people who always carry it and when they have a little time they open it, and this way they always find the right word for the moment they are living in. This is the first thing I wanted to say to you: let the Lord preach to you. Listen to the Lord.

And Jesus heals: let yourselves be healed by Jesus.

We all have wounds, everyone: spiritual wounds, sins, hostility, jealousy; perhaps we don’t say hello to someone: “Ah, he did this to me, I won’t acknowledge him anymore”. But this needs to be healed!

“How do I do it?”. Pray and ask that Jesus heal it”.

It’s sad in a family when siblings don’t speak to each other for a small matter; something stupid*1,  because the devil takes a small matter, something stupid and makes a world of it. Then hostilities go on, and multiply for many years, and that family is destroyed. Parents suffer because their children don’t speak to each other, or one son’s wife doesn’t speak to the other, and thus, with jealousy, envy.... The devil sows this. The devil is the "father of hate", the "father of lies" who seeks disunity. But God wants unity. If in your heart you feel jealousy, this is the beginning of war. Jealousies are not of God. *1

And the only One who casts out demons is Jesus. The only One who heals these matters is Jesus.

For this reason I say to each one of you: let yourself be healed by Jesus. Each one knows where his wounds are. Each one of us has them; we don’t have only one: two, three, four, 20. Each one knows! May Jesus heal those wounds. But for this I must open my heart, in order that He may come. How do I open my heart? By praying. “But Lord, I can’t with those people over there. I hate them. They did this, this and this...”. “Heal this wound, Lord”. If we ask Jesus for this grace, He will do it. Let yourself be healed by Jesus. Let Jesus heal you. Let Jesus preach to you and let Him heal you. This way I can even preach to others, to teach the words of Jesus, because I let Him preach to me; and I can also help heal many wounds, the many wounds that there are. But first I have to do it: let Him preach to me and heal me.

When the bishop comes to make a visit to the parishes, we do many things. We can also make a nice proposal, a small one: the proposal to read a passage of the Gospel every day, a short passage, in order to let Jesus preach to me. And the other proposal: to pray that I let myself be healed of the wounds I have. Agreed? Shall we sign? Okay? Let’s do it, because this will be good for everyone. Thank you.

*1  Vatican Radio 02.09.15


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.



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The mystery of Christian life is loving our enemies and praying for our persecutors. Forgiveness, 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        09.10.18   Holy Mass  Santa Marta        Luke 10: 38-42
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There are so many Christians, yes, they go to Mass on Sundays, but they are always busy. They have no time for their children, they don’t play with their children. This is bad. “I have so much to do, I’m so busy…” [they say]. And in the end they become worshippers of that religion which is busy-ness: they belong to the group of the busy, who are always doing things… But pause, gaze upon the Lord, take the Gospel, listen to the Word of the Lord, open your heart… No: always the language of the hands, always. And they do good, but not Christian good: a human good. These people lack contemplation. Martha lacked that. [She was] courageous, always going forward, taking things in hand, but lacking peace: losing time gazing upon the Lord.

On the other hand, Mary doesn’t sit around “doing-nothing.” She “gazed upon the Lord because the Lord had touched her heart; and it is from there, from that inspiration of the Lord, that there came the work that she had to undertake later.” This is the rule of St Benedict, “Ora et labora,” “
pray and work,” which monks and nuns incarnate in the cloister, who certainly don’t spend the whole day gazing at the heavens. They pray and work.” And this was especially what St Paul incarnated, as he wrote in the day’s first Reading: “When God chose him,” the Pope said, “he didn’t go off to preach” immediately, but instead “went off to pray,” “to contemplate the mystery of Jesus Christ who was revealed”:

Everything Paul did, he did with this spirit of contemplation, of gazing upon the Lord. It was the Lord who spoke from his heart, because Paul was in love with the Lord. And this is the key for not going astray: “being in love.” In order to know which side we are on, or whether we are exaggerating because we are getting into an overly abstract, even gnostic, contemplation; or whether we are too busy; we must ask ourselves the question: “Am I in love with the Lord? Am I certain, certain that He has chosen me? Or do I
live my Christianity like this, doing things… Yes, I do this, I do that; But what does my heart do? Does it contemplate?

The Pope said it is like a husband returning home from work, and finding his wife waiting to greet him: A wife that is truly in love does not make him comfortable, and then return to her chores; she “takes the time to be with him.” We too take time for the Lord in our service to others:

Contemplation and
service: this is the path of our life. Each one of us can think to ourselves, “How much time each day do I give to contemplating the mystery of Jesus?” And then, “How do I work? Do I work so much that there seems to be an alienation? Or is my work consistent with my faith, work as a service that comes from the Gospel?” We would do well to consider this.


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

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

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

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


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St. Matthew’s Gospel strategically places the text of the Our Father at the centre of the Sermon on the Mount, which begins with the Beatitudes. This location is significant because it condenses the fundamental aspects of Jesus’ message.

In the Beatitudes, Jesus awards the gift of happiness to categories of people who in His time, and our own, were not very highly regarded: the poor, the meek, the merciful, the humble of heart. The peacemakers who, until then, were on the margins of history, become builders of the Kingdom of God. It is from here, that the newness of the Gospel emerges. The Law is not to be abolished, but requires a new interpretation, finding its fulfilment in the Gospel of love and reconciliation. The Gospel challenges us, the Gospel is revolutionary.

This is the great secret behind the Sermon on the Mount: Be children of your Father who is in Heaven. God asks us to invoke Him with the name of “Father”, to let ourselves be renewed by His power, to reflect a ray of His goodness for a world thirsting for good news. As sons and daughters, brothers and sisters of our Heavenly Father, Jesus invites us to love our enemies, because love has no boundaries.

Before giving us the “Our Father”, Jesus warns us of two obstacles to prayer. He does so by distancing Himself from two groups of His time: the hypocrites and the pagans. We do not pray in order to be admired by others. Rather than just an outward show without inward conversion, Christian prayer has no credible witness other that its own conscience. It is a continuous dialogue with Father.

The second group is that of the pagans, who pray with formality and wordiness, presenting their petitions without a spirit of quiet openness to God’s will. Silent prayer is often enough, placing oneself under the gaze of God, remembering His love as a Father. Jesus tells us to pray like children to a Father who knows what we need before we even ask.

It is beautiful to think that our God does not need sacrifices to win His favour. Our God needs nothing: in prayer He asks only that we keep open a channel of communication with Him so we can recognize we are always His beloved children. Because He loves us so much.




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:
almsgiving, prayer, fasting. 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    17.03.19    Angelus, St Peter's Square     Luke 9: 28B-36
Pope Francis  17.03.19  The Transfiguration

Dear Brothers and Sisters, Good morning!

On this Second Sunday of Lent, the liturgy leads us to contemplate the event of
the Transfiguration in which Jesus allows the disciples Peter, James and John a foretaste of the glory of the Resurrection: a glimpse of heaven on earth. Luke the Evangelist (cf. 9:28-36) reveals to us Jesus transfigured on the mountain, which is the place of light, a fascinating symbol of the unique experience reserved to the three disciples. They go up the mountain with the Master, they see him immersed in prayer and, at a certain point, “the appearance of his countenance was altered” (v. 29). Accustomed to seeing him daily in the simple appearance of his humanity, they are astonished as they face that new splendour that also envelops his entire body. And Moses and Elijah appear beside Jesus and speak with Him about his forthcoming “exodus”, that is, of his Paschal death and Resurrection. It is a preview of Easter. Then Peter exclaims: “Master, it is well that we are here” (v. 33). He wished that that moment of grace would never end!

The Transfiguration occurs at a precise moment in Christ’s mission, that is, after he has confided to his disciples that he would have to “suffer many things, [...] be killed, and on the third day be raised” (v. 21). Jesus knows that they do not accept this reality — the reality of the Cross, the reality of Jesus’ death —, and so he wants to prepare them to withstand the scandal of the passion and death on the Cross, so that they may know that this is the way through which the heavenly Father will lead his Son to glory; by raising him from the dead. And this will also be the way for the disciples: no one can reach eternal life if not by following Jesus, carrying their own cross in their earthly life. Each of us has his or her own cross. The Lord reveals to us the end of this journey which is the Resurrection, beauty: by carrying one’s own cross.

Therefore, the Transfiguration of Christ shows us the Christian perspective of suffering. Suffering is not sadomasochism: it is a necessary but transitory passage. The point of arrival to which we are called is luminous like the face of Christ Transfigured: in him is salvation, beatitude, light and the boundless love of God. By revealing his glory in this way, Jesus ensures that the cross, the trials, the difficulties with which we struggle, are resolved and overcome in Easter. Thus this Lent, let us also go up the mountain with Jesus! But in what way? With
prayer. Let us climb the mountain with prayer: silent prayer, heartfelt prayer, prayer that always seeks the Lord. Let us pause for some time in reflection, a little each day, let us fix our inner gaze on his countenance and let us allow his light to permeate us and shine in our life.

Indeed, Luke the Evangelist emphasizes the fact that Jesus was transfigured, “as he was praying” (v. 29). He was immersed in an intimate dialogue with the Father in which the Law and the Prophets — Moses and Elijah — also
echoed; and as he adhered with his entire being to the Father’s will of salvation, including the Cross, the glory of God flooded him, even shining on the outside. This is how it is, brothers and sisters: prayer in Christ and in the Holy Spirit transforms the person from the inside and can illuminate others and the surrounding world. How often have we found people who illuminate, who exude light from their eyes, who have that luminous gaze! They pray, and prayer does this: it makes us luminous with the light of the Holy Spirit.

Let us joyfully continue our Lenten journey. Let us make room for prayer and for the Word of God which the liturgy abundantly offers us these days. May the Virgin Mary teach us to abide with Christ even when we do not understand or comprehend him because only by abiding with him will we see his glory.



Pope Francis   22.05.19    General Audience, St Peter's Square       Catechesis on the Our Father

Pope Francis  22.05.19  General Audience

Dear Brothers and Sisters, Good morning!

Today we conclude our series of catechesis on the “Lord’s Prayer”. We can say that Christian prayer arises from the courage to address God with the name ‘Father’. This to say ‘Father’ to God. But it takes courage! It is not so much a matter of a formula, as much as a filial intimacy into which we are introduced by grace: Jesus is the revealer of the Father and he gives us intimacy with him. He “does not give us a formula to repeat mechanically. As in every vocal prayer, it is through the Word of God that the Holy Spirit teaches the children of God to pray to their Father” (ccc, n. 2766). Jesus himself used different expressions to pray to the Father. If we read the Gospels carefully, we discover that these expressions of prayer that come from Jesus’ lips recall the text of the “Our Father”.

For example, on the night of Gethsemane, Jesus prays this way: “Abba, Father, all things are possible to thee; remove this cup from me; yet not what I will, but what thou wilt” (Mk 14:36). We have already cited this text from Mark’s Gospel. How can we fail to recognize in this prayer, albeit short, a trace of the “Our Father”? In the midst of darkness, Jesus invokes God with the name ‘Abba’, with filial trust and, despite feeling fear and anguish, he asks that his will be done.

In other passages of the Gospel, Jesus insists that his disciples nurture a spirit of prayer. Prayer must be insistent, and above all it must carry the memory of our brothers and sisters, especially when we have difficult relationships with them. Jesus says: “whenever you stand praying, forgive, if you have anything against any one; so that your Father also who is in heaven may forgive you your trespasses” (Mk 11:25). How can we fail to recognize in these expressions, their consonance with the “Our Father”? And the examples could be numerous, also for us.

We do not find the “Our Father” in Saint Paul’s writings, but its presence emerges in that wonderful summary where the invocation of the Christian is condensed into a single word: ‘Abba!’ (cf. Rm 8:15; Gal 4:6).

In Luke’s Gospel, Jesus fully satisfies the request of the disciples who, seeing him withdraw and immerse himself in prayer, decide to ask him one day: “Lord, teach us to pray, as John” — the Baptist — “taught his disciples” (Lk 11:1). And so the Teacher taught them to pray to the Father.

When considering the New Testament as a whole, one can clearly see that the first protagonist of every Christian prayer is the Holy Spirit. But let us not forget this: the protagonist of every Christian prayer is the Holy Spirit. We could never pray without the power of the Holy Spirit. It is he who prays within us and moves us to pray well. We can ask the Holy Spirit to teach us to pray because he is the protagonist, the one who makes the true prayer within us. He breathes into the heart of each of us who are Jesus’ disciples. The Holy Spirit makes us able to pray as children of God, as we truly are by our Baptism. The Holy Spirit helps us pray in the ‘furrow’ that Jesus ploughed for us. This is the mystery of Christian prayer: by grace we are attracted to that dialogue of love of the most Holy Trinity.

Jesus prayed this way. At times he used expressions that are certainly far removed from the text of the “Our Father”. Let us think about the initial words of Psalm 22 that Jesus uttered on the cross: “My God, my God, why hast thou forsaken me?” (Mt 27:46). Can the heavenly Father abandon his Son? Certainly not. And yet, his love for us, sinners, brought Jesus to this point: up to experiencing the abandonment of God, his distance, because he took our sins upon himself. But even in his anguished cry, “my God, my God” remains. In that ‘my’ lies the core of the relationship with the Father; there lies the core of faith and of prayer.

This is why, starting from this core, a Christian can pray in any situation. He can adopt all the prayers of the Bible, especially of the Psalms; but he can also pray with many expressions that in thousands of years of history have gushed forth from the heart of mankind. And let us never cease to tell the Father about our brothers and sisters in humanity, so that none of them, particularly the poor, may remain without comfort or a portion of love.

At the end of this catechesis, we can repeat that prayer of Jesus: “I thank thee, Father, Lord of heaven and earth, that thou hast hidden these things from the wise and understanding and revealed them to babes” (Lk 10:21). In order to pray, we have to make ourselves little so that the Holy Spirit may come within us and may be the One to lead us in prayer.